ANNOTATIONS 
 
 ON THE 
 
 ‘GOSPEL OF ST. JOHN. 
 
 —_—— 
 
 PRICE, 38. Gd. 
 
 
 
 2 
 
 ROR 
 ewe ee BE 
 eS 
 
 > 
 
 , 
 
 
 
 7 
 
 ? 
 
 ? 
 OOOO AOA TA ote 
 
 Sy 
 
 
 
 Sy 
 a 
 grin 
 
3 
 f 
 e 
 F 
 
 " 
 (Same 
 < 
 + 
 
 ES 
 
 ( Theologicnt Seminary. 
 
 PRINCETON, N. J. 
 
 - 
 
 
 
 Part of the 
 ADDISON ALEXANDER LIBRARY 
 
 Messrs. R. L. anp A. Sruarr. 
 
 
 
 B926\5D 
 Pi so 
 
 ) | 
 ’ 4 ; 8 | 
 which was presented by ’ e 
 
 - 6 
 en 
 
 eae ot cle 
 
it 
 
 th 
 at 
 
 mes 
 
 
 

 

 
 7 
 ANNOTATIONS 4 
 
 sd 
 ON THE 
 
 GOSPEL OF ST. JOHN, 
 
 CRITICAL PHILOLOGICAL AND EXPLANATORY, 
 
 COMPILED BY 
 
 LOUIS S. nV anes, B. A. 
 
 CORPUS CHRISTI COLLEGE. 
 
 CAMBRIDGE : 
 
 PRINTED BY AND FOR J. HALL, OPPOSITE THE PITT PRESS, 
 
 AND G. BELL, 186, FLEET STREET, LONDON. 
 
 M.DCCC.XLVI. 
 
oa 
 é 
 Ayala AL, 
 
 Bea sen RC 
 ATi Se PO et AL Tie RI oy BL 
 
 aes a) naa 
 
 
 
7 gS 4 
 
 - 
 
 INTRODUCTION. 
 
 Sr. Joun, the Apostle and Evangelist, “was a Gali- 
 lean, son of Zebedee and Salome, and brother of James 
 the Great. His father is supposed by some to have 
 died soon after the commencement. of our Saviour’s 
 ministry; and to have been the person referred to in 
 Luke ix. 59. Be this as it may, it is evident that 
 Salome was the more prominent character. It was she 
 who presented on behalf of her sons the well known 
 petition to be seated “on his right hand, and on his 
 left ;” (Matt. xx. 20) she is particularly mentioned as 
 haying, when Jesus was ue Galilee, “followed him, and 
 ministered unto him ;’ > (Mark xv. 41.) and she was one 
 of the three who “ bought sweet spices, that they might 
 come and anoint’ the Saviour’s body, (Mark xvi. 1.) 
 St. John, though the son of a fisherman, and himself 
 engaged in the same occupation, was not of the poorest 
 class. We read of his father’s “hired servants ;” (Mark i. 
 20.) and that he himself was“ known unto the high-priest:” 
 (John xviii. 15.) for there seems little reason to doubt 
 that it is of himself he speaks in this passage, as “6 doc 
 paQyric.” We may conclude, therefore, from his con- 
 dition in life, that he was familiar with the Old Testament 
 Scriptures. In other respects he seems to have been 
 
 B 
 
 
 
 
 
li INTRODUCTION. 
 
 illiterate: for we are told concerning him and Peter they 
 were “unlearned and ignorant men,”’—dypdapparoe kcal 
 id@rarc—( Acts iv. 13.) and though the latter of these terms 
 certainly means nothing more than, a private individual, 
 one possessed of no official dignity; yet the former is 
 manifestly inappropriate to any learned or well-edu- 
 cated man. 
 
 It has been thought, that, previous to his becoming 
 a follower of. the Redeemer, St. John had been receiving 
 the instructions of John the Baptist; and that he was 
 one of the two mentioned in this Gospel, (i. 35—40.) as 
 disciples of John: if so, it seems probable that he had 
 three several calls from our Lord; viz. the one just 
 referred to; (if indeed it amounted to a call;) the one re- 
 corded by St. Matthew, (Matt. iv. 21, 22.) immediately 
 upon which le became a constant attendant upon Christ ; 
 and, lastly his more solemn ordination, along with the rest of 
 the Twelve, to his Apostolic office, mentioned by the three 
 first Evangelists. What was his age at this time is not 
 accurately known. Some have imagined that he was a 
 mere youth; others, that he was about five and twenty 
 years old; others, thirty: he certainly was the youngest 
 of the Apostles; and his exact age is a matter of com- 
 parative indifference. From the time that he and his 
 brother James were called, at the sea of Galilee, (Matt. 
 iv. 21.) he appears to have been a constant companion of 
 our Lord. He was one of the three who witnessed his 
 glory on the Mount of Transfiguration, (Matt. xvii. 1. 
 &e.,) his miraculous power in the raising of Jairus’s 
 daughter, (Luke viii. 51.) and his passion in the garden 
 of Gethsemane. (Matt. xxvi.37.) He only and Peter were 
 employed to prepare the last Passover; (Luke xxii. 8.) 
 
 
 
THEME UOTION, ill 
 
 at that Passover he leaned upon his beloved Master’s 
 bosom ; (John xiii. 23.) he, of all the Apostles, exhibited 
 least timidity when Jesus was apprehended and con- 
 demned; (John xviii. 15.) near the cross we find him re- 
 ceiving the charge of the blessed Virgin; (John xix. 25— 
 27.)and he was the first of the Twelve to come to the sepul- 
 ehre after Christ had risen from the dead. (John xx. 4.) 
 Having been fitted for his work on the day of 
 Pentecost, St. John seems to have labored zealously as 
 an Apostle, in conjunction, especially, with Peter. We 
 are told, particularly, of their healing the lame man at the 
 “beautiful” gate of the Temple, and of their noble defenc® 
 when brought in consequence before the Jewish rulers; 
 (Acts. iv.) and also of their joint mission to confirm the 
 Samaritan converts: (Acts. viii. 14.) and some time 
 after this St. Paul speaks of our Apostle as being still at 
 Jerusalem, and a pillar in the Church there. (Gal: 
 ii. 9.) From this time we hear nothing more in 
 the New Testament concerning this Evangelist, till 
 we find him from his own account in Patmos, a desolate 
 island in that part of the AXgean called the Icarian 
 sea, receiving the Apocalyptic visions, and earning the 
 name and honor of a Confessor. (Rev. i. 9.) Eccles- 
 iastical history tells us that he remained in Jerusalem 
 till some time after the death of the Virgin Mary, which 
 is said to have taken place a. p. 48.; that he then 
 laboured diligently in Asia, that is, Proconsular Asia; 
 (including, according to Horne, Phrygia, Mysia, Lydia, 
 and Caria:)—that in the reign of Domitian the Roman 
 emperor, he was sent to Rome, and there thrown into a 
 ealdron of boiling oil from which he came out unhurt ;— 
 that it was by the same tyrant’s order he was banished to 
 
 
 
iv INTRODUCTION. 
 
 Patmos; and that he remained in this island till a decree 
 of Nerva, Domitian’s successor, restored him to freedom; 
 that he then returned to Asia, and, the bishop of the 
 Ephesian Church being dead, took upon himself the 
 government of that Church; and at the same time 
 exercised a kind of archiepiscopal sway over the 
 rest of “the seven Churches of Asia,’ which all, 
 (with the exception of Ephesus,) had been founded by 
 himself. Several interesting anecdotes are related besides 
 concerning him, which our limits forbid us to enlarge 
 upon :—such as, his recovering a ruined and abandoned 
 young man, by his earnestness and kindness; his horror 
 at finding himself under the same roof with the heretic 
 Cerinthus; his reiterated exhortations, uttered amidst the 
 feebleness of extreme old age, to the cultivation of brother- 
 ly love, &c. After all, these anecdotes are perhaps more 
 interesting than true. 
 
 St. John appears to have died a natural death, at 
 the age of about one hundred years: the oldest, as he 
 had been the youngest, of the Apostles; and probably 
 the only one of them who was not cut off by violence. 
 
 Naturally this Apostle would seem to have been 
 rather of an impetuous and even harsh disposition. 
 The surname “ Boanerges,” “sons of thunder,” which 
 was given to him and James, and his desire to call down 
 fire from heaven for the destruction of the Samaritan 
 village, favor this idea: but his intercourse with the 
 Saviour, and the grace of the Holy Spirit, wrought in 
 him so entire a change, that he became pre-eminent for 
 his gentleness and tenderness; and the constant mani- 
 festation of this spirit in his writings, has gained for 
 him the appellation of “the loving disciple.” He left 
 
INTRODUCTION. y 
 
 behind him a Gospel, three Epistles, and his “ Book of 
 the Revelation.” His Gospel and his first Epistle, are 
 reckoned by Eusebius (lib. m1. cap. 25.) among the 
 oporoyotperva, i.e. those books of Scripture concerning 
 whose genuineness there was no doubt; his second and 
 third Epistles he states to have been subjects of dispute ; 
 (ayriAeyopeva*) his Apocalypse he hardly knows whether 
 to reckon among the former, or the latter, class. More 
 careful examination, however, soon established the gen- 
 uineness, and, therefore, the authority of these “ disputed”’ 
 writings of the Apostle; and for many ages they have 
 been received by the whole Church as part of the 
 inspired volume. 
 
 Chronological table of the principal events in St. 
 John’s life :— 
 
 A.D 
 St. John is called to be a disciple, ...........cccccneecsccs 26 
 ee Oe an attendant upon Christ,......-..... 27 
 Piiete ias, « Re ROP OT) ADMIGIIO cu... 5 ct'a asim wo ws 6, hn, < ie an a 
 Terre attends the crucifixion, and accepts the charge of the 
 WERE, DIU, accent cal slokseusetne Ry ee Pulses SS 
 Batwa s'. is baptized with the Holy Ghost on the day of 
 ee EEE Pe Ee Eee [eicieisc’ ae 
 ibn as is present at the Council of J pa mg eee eae 
 ne ...+ leaves Jerusalem to hae the Gospel it in "write 
 ee Tes SH: 2 Sasi, ee nit ht cats, ign 52* 
 MAG obi + is banished, by. Domitian’s sialic to Patmos, .....- 90* 
 as ais © returns to Ephesus, where he writes his “‘ Revelation,” 97 
 Bs xc. «.0 MINE, <icurcie aside tele cies cue hy = oft see eaters eT 
 
 * The date A. M. corresponding to any of the above, may be 
 obtained by adding 4004. But it must be constantly borne in mind, 
 that many of these dates are little more than conjectural. Those 
 which are most so are marked with an asterisk. 
 
 In this table we have given no dates for the writing of either the 
 Gospel or the Epistles ; because, in fact, it is impossible to do so with 
 anything like certainty. What seems most probable with reference to 
 the Gospel, will be found under the next section. 
 
 B2 
 
vi INTRODUCTION. 
 
 TO KATA IQANNHN EYAITEAION It is almost 
 needless to say, that the word svayyédor, derived from 
 ed well, and ayyedia a message, signifies, almost always 
 in the classics, and always in the New Testament, “ good 
 news,” “ glad tidings :” and equally unnecessary is it to 
 say, that the expression cara "Iwavyny means simply, by 
 John, as delivered, or, recorded, by John. The name 
 John, Johannes in Latin, "‘Iwavyne in Greek, pay 
 in Hebrew, signifies, the grace of Jehovah: it was a 
 common name among the Jews, though given to the 
 Baptist by divine appointment. 
 
 It is certain that St. John’s Gospel was written after 
 those of the other three Evangelists ; but the exact period 
 of its publication is very much disputed. Probably it 
 ought to be assigned to about a.p. 72., a short time 
 before the destruction of Jerusalem. The reasons in favor 
 of this date are, (1) That St. John says, “Eore d& év 
 ‘Tepooodvpore ext rH mpoBaricn, KoduuPHOpa, K. T. r.5 
 language which he would hardly have employed had 
 the Jewish capital been, at this time, so utterly ruined as 
 it was by the army of Titus: and again (2) that had 
 he written his Gospel at a much later period, he 
 would probably have spoken in more express terms 
 against the heretics who infested the Church towards the 
 close of the first century ; as he has done in his Revela- 
 tion: (Rev. ii. 6. 20—23. &c.) and once more, (3) 
 that had he written after the destruction of Jerusalem 
 it seems very unlikely that he would have omitted all 
 reference to so important an event; and still more so, that 
 he would have left out of his collection of our Lord’s 
 discourses, prophecies whose verity had been so strik- 
 ingly shewn. Very many critics and commentators 
 
INTRODUCTION. Vil 
 
 however, (perhaps the majority,) assign a much later 
 date; about a.p. 97. All agree that it was written at 
 Ephesus. (See Bloomfield’s Greek Testament.) 
 
 St. John’s object in his Gospel appears to have been 
 rather doctrinal, than historical: hence he gives few 
 facts; many discourses. He omits most of what the 
 other Evangelists had recorded ; and furnishes us with a 
 great deal of information not to be found in them. To 
 him we are indebted for the account of the interview 
 between Christ and Nathanael; the marriage in Cana of 
 Galilee ; the conversation with Nicodemus, and with the 
 woman of Samaria; the cure of the impotent man, and 
 of him who had been blind from his birth, with the con- 
 versation to which each gave rise; the raising of 
 Lazarus; the washing of the disciples’ feet; the dis- 
 course and prayer at the last Passover; the piercing of 
 the Saviour’s side; the touching interview with Mary 
 Magdalene after the resurrection; the threefold confes- 
 sion of Peter, &c. &c. He proves most clearly the 
 supreme Divinity of our Lord, and his perfect humanity ; 
 the reality of his death; the personality and Divinity of 
 the Holy Ghost, &c. &c. Indeed there is hardly an 
 article in the Apostle’s Creed which might not be shewn 
 to be true from this Gospel alone. And while St. John 
 aimed at establishing these important doctrines, he seems 
 to have had those constantly in his thoughts those 
 antagonistic heresies, which, if not already rife, had at 
 least begun to develop themselves: especially, the 
 absurdities of Gnosticism. 
 
 The style of St. John’s writings is very different from 
 that of all the other Apostles. He is entirely destitute — 
 of anything like artificial polish; and clothes the sub- 
 
Vill INTRODUCTION. 
 
 limest thoughts in language the most simple and 
 unadorned. He abounds in what may be called theo- 
 logical axioms; and often gives us in two or three 
 words, sometimes even in a single one, a vast amount of 
 important truth. Z'his circumstance is especially charac- 
 teristic of his compositions, and runs through them all. 
 The following are instances: TeréAeora:, it is finished, 
 (xix. 30.) eimé por Téyove, (Rev. xxi. 6.) mveipa 6 
 Oedc, (iv. 24.) 6 Ode pwc éo7r, (1 John i. 5.) 6 Cede 
 ayarn éoriv, (1 John iv. 8. and 16.) &c. &e. Probably 
 our Lord thought fit himself to adopt this pithy and 
 sententious style in his discourses, and that St. John 
 took him as his model in this respect, as well as in others. 
 
 Another characteristic of this Evangelist is, that he 
 frequently strengthens the assertions he makes, by adding 
 the opposite negative. Thus opoddyyoe cat ov« Aovhoaro' 
 (i. 20.) 76 abro xpioua.... adnBéc éort, Kai ovK Eore 
 Weddoc. (1 John ii. 27.) 
 
 Again, St. John frequently introduces his own com- 
 ments upon the statements he has made; a thing so rare 
 with the other Evangelists: and this he does especially, 
 when he has said anything which might seem at all incon- 
 sistent with our Saviour’s Divinity. Thus, ravrny éroinge 
 Thy apxny TOV onpeiwy....Kal Epavepwae THY ddéay avrov" 
 ii. 11.3 rovro d¢ EXeye weipalwy adrdv’ abrog yap ioe 
 ti EuedXe roveiy. Vi. 6. 
 
 Other peculiarities are, the use of the Abstract for 
 the Concrete; asin the words dAjOsa, truth, for that 
 which is true, Cwh life, for that which gives life, &c.: and, 
 adelighting in verbal tautology. King James’s translators, 
 desirous to avail themselves of the copiousness of the 
 English language, have often employed several different 
 
INTRODUCTION. ix 
 
 words to render one and the same word in St. John’s 
 writings, and therefore this tautology is not perceived in 
 the authorized Version; but no one who has read the 
 Original can have failed to observe it. 
 
 The following words are used by St. John alone of 
 all the New Testament writers: droovvaywyoc, adon, 
 dvapdprynroc, avOpwroxrdvoc, avtixpioroc, apxirhixAuvos, 
 yAwoodKopoy, Kepparioric, Knroupoc, AEvrwyv, Mecoiac, 
 mapaxdnroc, mpoBari), gdpayé\uwo0r, wWwplov, &e. ke. 
 The following, with especial frequency ; dydmn, adjbea, 
 pévw, rarip, moTevw, repiraréw, Kc. The following, in a 
 peculiar sense; dpapria and apaprwddc, for lying, and, a 
 liar or impostor ; Adyog as an appellation of the second 
 person in the ever-blessed Trinity ; mapotéa in the sense 
 of rapafory a parable; &e. 
 
 In translating, especially when engaged upon the 
 inspired Volume, the student should be as literal as 
 possible, consistently with grammatical and intelligible 
 English ; and give due emphasis to the Article, and its 
 proper meaning to the Imperfect Tense, and indeed to all 
 the Tenses. A single instance in each case will shew how 
 important these points are: in 2 Pet. i. 19. through 
 inattention to the position of the Article the Apostle is 
 made, in our common Version, to assert, in effect, that the 
 evidence to be derived from prophecy is stronger than 
 that of the senses ; whereas he does in fact affirm, that it 
 was by the evidence of the senses, (referred to in the two 
 preceding verses, ) that the prophetic word had been itself 
 confirmed. Again, what mere English reader does not 
 conclude, that the brutal soldiers who derided the blessed 
 Saviour, struck him but once on the head with the reed ? 
 yet the Evangelist uses the imperfect tense éruzroy, 
 hept-striking. Matt. xxvii. 30. 
 
x INTRODUCTION. 
 
 The distinction between yivoua and eiué should never 
 be lost sight of. The former (=fio in Latin) denotes ewist- 
 ence as commencing, or, as passing from one state to. 
 another ; the latter, existence simply, without any ac- 
 
 cessory idea. p 
 “Ort, when introducing a direct quotation, should not 
 be translated. 
 
 Some of these observations will be met with again in 
 the Notes; but it was thought better also thus to 
 prefix them, on account of their general character. 
 
ANNOTATIONS, &c. 
 
 CuaprTer I. 
 
 Ver. 1. ’Ev dpyn ty 6 Adyoe. St. Mark had begun his 
 Gospel with the ministry of John the Baptist; St. Mat- 
 thew with the miraculous conception of our Lord; St. 
 Luke earlier still with the annunciation to Zachariah of 
 the Baptist’s birth ; St John takes us at once into eter- 
 nity. St. Matthew and St. Luke had furnished the 
 genealogy of Christ according to the flesh; St. John 
 unfolds the mystery of his ineffable generation from ever- 
 lasting. Hence he is called by way of distinction 6 
 Ozor\dyoc, the divine, and has the soaring eagle for his 
 emblem. 
 
 — éy dpyy. The word dpyh is used sometimes with 
 reference to the commencement of the Christian Dispen- 
 sation, or, of its publication in any particular place; as in 
 Phil. iv. 15. év apyq rod evayyediov....ovdepia poe 
 éxkAnoia éxowwryoe k.7-d., and in 2 Thess. 11. 13. etero butte 
 6 Ode dm dpyije cic owrnpiay xk. 7. X.: sometimes, for the 
 creation of the world; as in Matt. xix. 4. 6 wotqoac ar 
 dpxiic, apoey cat Opdv exoinoey airovc. Here it seems 
 to be put indefinitely for eternity, a parte priori. In 
 
12 CHAPTER I. 
 
 this sense it is also used by the Septuagint in Solomon’s 
 well-known personification of Wisdom, (meaning thereby 
 perhaps this very Adyoc,) Kupwoc exrisé pe....ev adpxa 
 mpo Tov THY viv Tojoa: (Prov. vill. 22, 23.) and is 
 parallel to David’s dro rod aidvoc......0v ei. (Psal. 
 Ixxxix. [90.] 2. 
 
 — 6 Adyoc. This word is used in several signifi- 
 cations, but all reducible to the two primary and associ- 
 ated ones of ratio and oratio, reason and word. As 
 applied to the Messiah it denotes the word or medium of 
 communication between God and man. St. John was 
 not the first thus to apply it. Philo a learned Alex- 
 andrian Jew, contemporary with Christ continually 
 did so; and, at the same time, described this “ Word,” 
 as being “the Son of God, the representative of God, 
 eternal, most sacred, &c.” Indeed it seems to have been 
 commonly made use of by the Alexandrian Jews in this 
 sense; and by most of them regarded as an appellation 
 of the Messiah in his personal character, yet St. John 
 need not have borrowed it from this source, for it is 
 found in the Chaldee Paraphrase, and the Septuagint 
 Version, and even in Psal. xxxiii. 6. 
 
 — mpoc rov Oedy. Literally, towards God: for such 
 is the proper meaning of zpéc with the acc. It may 
 possibly be used in this place in a sense somewhat 
 peculiar, to express some mystery of the divine nature. 
 
 — Ocdc¢ jv 6 Aoyoc. If Oedc had had the article, it 
 would have been uncertain whether St. John meant, 
 “God was the word,” or, “the word was God;” the 
 proposition would have been a convertible one; as in 
 Luke xi. 34., ‘O AvxXvog Tod cwparde EoT 6 opadpoc. 
 As a general rule, the subject of a sentence takes the 
 
CHAPTER x. 13 
 
 Article, the predicate, does not. ‘O oivoc téiwp éyévero, 
 the mine became water; 76 viwp oivog éyévero, the water 
 became wine; toovrar oi Eoyaroe rpwror, Kal oi Tpwrot 
 toyaro. It is, therefore, ungrammatical, as well as 
 heretical, to affirm, that, because Oed¢ in this place has 
 not the Article, it denotes an inferior kind of Deity. 
 The genius of the language would not admit of a more 
 positive assertion of supreme Divinity, than that of 
 which St. John has made use. 
 
 This first verse is of itself sufficient to establish the 
 pre-existence, distinct personality, and supreme divinity 
 of the Second Person in the Blessed Trinity. 
 
 2. Ovroc,—Supply 6 royoe. 
 
 3. é airov. Ard with the Genitive points out the 
 instrumental cause, and is equivalent to the Latin per. 
 Some would translate here, “ Because of him, for the 
 sake of him:” but then, we should have had the Ac- 
 cusative. 
 
 — ovde tv. Not even one single thing. 
 
 4. “Ev aire. Dyelling, abiding in him. 
 
 . — wn, life itself; ga, all that renders life excellent 
 and desirable. 
 
 5. oxorig. Abstract for Concrete, (oi éoxoriopévor. ) 
 
 8. ovK ay éxeivoc,—Supply 6 dr 6pezoc, (scil. Iwavvne,) 
 and, after aX’, 7AOev, Or dweorddn. Some have fancied 
 that these words are directed against a sect called 
 Johannites or Sabzans, who unduly exalted John the 
 Baptist: but the existence of such a sect is very doubtful 
 indeed. 
 
 9. “ Which, coming into the world, enlightens &c.” 
 épxouevoy seems more properly to belong to ¢é¢ than to 
 avOpwroy, as it is never used in the New Testament, to 
 
 c 
 
14 CHAPTER I. 
 
 express the natural birth of man; and is repeatedly em- 
 ployed respecting our Lord’s advent. 
 
 11. He came to his onn (habitations), ra ‘toa 
 (oicqpara), his land, his city, his temple; and his onn 
 (people), oi id, received him not. This verse contains 
 a climax on the preceding one, in two respects. Not 
 only the world at large, the Gentiles, did not know him ; 
 but the Jewish Church also, his onmn people, rejected 
 him. 
 
 12. Goo de x.7~X. This shews that the preceding 
 verse is to be understood with some limitation: his own 
 people in general did not receive him; but some few 
 individuals did. 
 
 — ékovoiay rexva Oeod yevéicOar, power, privilege or 
 authority to become children (not, the sons) of God. 
 And will it be said that any mere man could possibly be 
 endowed with such power as this? to constitute his 
 fellow man a child of God? 
 
 13. of ovx x. 7. . Not by natural descent, nor any 
 human contrivance or appointment. “ The Plural 
 (aiuarwy) is used” (says Bloomfield,) “to denote all the 
 degrees of consanguinity and lines of descent.” He 
 quotes, too, a similar use of the Plural from Euripides. 
 
 — éyevviOnoar,—not from yivopa, but from yevvaw. 
 
 14. kai 6 Adyoc capé éyévero. Here again, Adyog, 
 being the Subject, has the Article; odpé, being the Pre- 
 dicate, has it not. 
 
 — éoxhvwoer. tabernacled, dwelt temporarily. The 
 word seems to allude to the Mosaic tabernacle, and the 
 manifestation of God therein. “Ey jpiv, among us. As 
 mhnpnc is the Nominative, it must be joined with Néyoc, 
 and so the words from xai éeacape8a to Iarpdc, will 
 be parenthetical, as in the authorized Version. 
 
CHAPTER I. 15 
 
 — Heardpeba, we looked at, gazed upon. It is ex- 
 pressive of voluntary, intentional seeing. 
 
 — Movoyevyc was one of the words perverted by the 
 Gnostics into the name of an Aeon. According to its 
 derivation (from pdvoc and yévw, rootof yiropa:,) it ought 
 to mean strictly the only son: yet it is employed with 
 some latitude, but always as denoting eminent and 
 peculiar sonship. For instance, it is applied to Isaac, 
 though Abraham had other sons besides him ; but Isaac, 
 was his son in an eminent and peculiar sense: so in the 
 New Testament, Christians &c., are said to be the sons 
 of God, and to be begotten of Him; but yet Christ 
 alone is pre-eminently and peculiarly His son, His 
 Only-Begotten Son; “ Ody ék Beov.” 
 
 — rapa Ilarpoc’ Perhaps we ought to supply é\Oovzoc, 
 before rapa. 
 
 — adjiGea, is opposed here, not only to the false- 
 hoods of heathenism, but also, to the obscurity of the 
 Law. 
 
 15. xéxpaye, Perfect Middle from kpaZw. This verb 
 has no Perfect Active, and the Present is but very 
 rarely used. 
 
 — éutpoobév pov yéyovev, is become before me; i.e. 
 superior to me. 
 
 — mparog pov iv. The Superlative used for the 
 Comparative. Itcannot be literally translated in English, 
 but seems to have more force than a mere comparative 
 would. Wpéroc, is in fact a contraction from zpdraroc, 
 and so, a Superlative regularly formed. 
 
 16. Anpwparoc,—said to be another Gnostic word. 
 
 — xapwv avri xdpiroc. ‘The grace of the Christian 
 
 dispensation, in exchange (dvri,) for the inferior grace of 
 the Mosaic.’ 
 
16 CHAPTER I. 
 
 18. sig roy xoAwov. Here again, as in ver. 1., the 
 idea is, tending towards. 
 
 — ényhoaro. The prep. is emphatic:—has fully 
 declared. 
 
 19. z0v ‘Iwavvov. Proper names generally take the 
 Article, when they are the names of persons well known, 
 and are put without anything in apposition: 
 
 — ot ‘lovdaio. i.e. The rulers of the Jews, the 
 Sanhedrim. The expression almost always has this 
 meaning in St. John’s Gospel. 
 
 20. Kat wporoynte, Kat odx Apvicaro, Kat wpodo- 
 ynoev. St. John often strengthens his assertions thus, 
 by repetition and antithesis, both in his Gospel and 
 Epistles. 
 
 —- dre ob« eipt éyo 6 Xotc7dc. “Ort, when, as here, it 
 introduces a direct quotation, is not to be translated. In 
 construing, it should be read along with one or two other 
 words, sufficient to make a complete sense, thus :—ére 
 ov« eipl éyw, Tam not. It would seem that the Jewish 
 Doctors were not very clear upon the prophecies relating 
 to the Messiah, otherwise they could not have imagined 
 foramoment that John was he; especially since, "lwdvyne 
 Onetoy ETooey ovoer. 
 
 21. “Hdiac ci ov; Elias is the Greek for Elijah. A 
 general expectation prevailed among the Jews, that this 
 prophet would come again to prepare the way for the 
 Messiah’s advent. Such an expectation was warranted 
 by express prediction, the last in the Old Testament :— 
 Idovd éyw drocTeX® bmiv “Adiay rov OecPizny, mpiv edOety 
 THY hpépav Kupiov riyv peyadny Kat érepary. (Mal. iv. 5.) 
 This prophecy, our Saviour assures us, was fulfilled in 
 the person of John the Baptist:—Ei @édere débacbat, 
 
CHAPTER f, 17 
 
 ovréc gorw “Hdlac 6 péddwv EpyecOa (Matt. xi. 14.); 
 yet here John distinctly disclaims that appellation. 
 The difficulty is cleared up by St. Luke, i. 17. :—airoc 
 mpoeevoerar Evioreoy adrov év mvevpare Kai duvdpec “HAlov 
 kr. A. John was not actually Elias himself descending 
 again to dwell among men; but he shared his spirit, and 
 partook of his energy and success: and this was all that 
 the prophecy intended. 
 
 — & mpophrne ei ob. The use of the Article shews 
 that some particular prophet is intended: probably the 
 one promised by Moses, Deut. xviii. 15. It might, how- 
 ever, be Jeremiah; who was expected by some to appear 
 again. 
 
 23. "Ey gwv} «. 7. A. Isaiah xl. 3. The comma 
 may be placed after épfpw, or, after Bodvroc. The voice 
 of one crying in the wilderness, Prepare §c. as in our 
 Version; or, The voice of one crying, In the wilderness 
 prepare, 5c. 
 
 24. & trav Sapicaiwy. This was the most numerous 
 and popular sect among the Jews. Its members were very 
 strict in their observance of the Law, and scrupulous 
 in their outward conduct; believed in a resurrection of 
 the dead, though perhaps only as it regards the just: 
 received the entire volume of the Old Testament, as 
 of divine authority; and constituted, in fact, the orthodox 
 members of the Jewish Church. But they were proud, 
 and, too many of them, hypocritical. ‘They trusted in 
 themselves that they were righteous, and despised others.” 
 They regarded the traditions of the elders, as of equal 
 authority with the word of God; and even nullified that 
 word by means of them. 
 
 Bad, however, as were the Pharisees, they were 
 
 c2 
 
18 CHAPTER I. 
 
 better than the Sadducees. These heretics, for such 
 they were, derived their name from one Sadoc, who 
 lived between two and three hundred years before 
 Christ. They denicd the resurrection of the dead, 
 and the existence of angels and spirits; and acknow- 
 ledged only the five books of Moses to be of inspired 
 authority. They were much fewer in number than the 
 Pharisees, and possessed far less influence, at least at 
 this time, in the Sanhedrim; yet many of the rich 
 held their views. With the Pharisees our Lord and 
 his Apostles do seem to have had some success; with 
 the Sadducees, none. St. Paul himself was a Pharisee. 
 
 There was a third sect among the Jews in our Lord’s 
 time, very different from either of the two former; viz. 
 the Essenes. They were generally orthodox in their 
 views, and austere in their lives. 
 
 The Pharisees are mentioned in this verse, probably, 
 because of their influence in the Sanhedrim; and also 
 because they, especially, were jealous of anything that 
 looked like innovation. 
 
 25. Ti ovv Pamrrigec; Baptism was generally ad- 
 ministered to Gentile converts, previous to their being 
 circumcised: but to baptize Jews, seemed like founding 
 a new dispensation; and to be a novelty which none but 
 the Messiah, or at least his forerunner, might presume to 
 introduce. 
 
 27. rov ipavra tov wrodjparoc. The brvenua, (from 
 ino, under, and dew, I bind,) was merely a sandal, covering 
 the sole of the foot, and fastened on by means of a thong, 
 or strap, (ipac). | 
 
 28. év BndaBapg. Almost all the MSS. and Ver- 
 sions read here Bynfavia, and Origen is accused of having 
 
CHAPTER I. 19 
 
 altered the Text to its present form. Some, however, 
 maintain that Bethany, and Bethabara, were only two 
 different names for the same place; viz. a town on the 
 eastern side of Jordan, about five miles from where that 
 river falls into the Dead Sea. It was noted as marking 
 the place where the Israclites passed over Jordan, under 
 Joshua’s command. There was another Bethany close 
 to Jerusalem. 
 
 29. “Ide, though originally the 2 Aorist Imperative 
 of <iéw, is here used as an Adverb; otherwise, apvdc¢ 
 could not be in the Nominative case. 
 
 — 6 dpvog rod Oeov, provided by God; to be offered 
 to him. 
 
 — daipwr, who taketh away, (by bearing.) 
 
 — dpapria, probably means error, a missing of the 
 mark; but is used, both in the New Testament, and in 
 the Classics, for sin. 
 
 30. dyn, is distinguished from dy@pwroc in Greek, 
 as vir, is from homo, in Latin: it has always more 
 emphasis than av0pwzo¢, and is frequently employed as a 
 term of excellence. 
 
 — kayw ov« ijoev avrov. The flight into Egypt, and 
 the subsequent sojourn in Nazareth, would be quite 
 enough to account for this circumstance, though John 
 was a relation of Jesus: especially if, as seems probable, 
 Zacharias and Elizabeth, the parents of John, died while 
 he was yet young. There is, however, at first sight, a 
 discrepancy between this assertion, and what is recorded 
 in Matt. xiii. 14. Probably John knew that Christ was 
 some eminent person, but not that he was the Messiah. 
 The order of construction in the next words is, d\\a@ 
 WAVov cua TovTO K. Tr. A. (Viz. iva pay. kK. T. A.) 
 
20 CHAPTER I. 
 
 34. Edpaca cat peuapripnca. The Greck Perfect and 
 indeed the English Perfect also, when formed by the aux- 
 iliary verb, (to have,) denotes an action begun at some 
 time past, but continuing still, either in itself, or in its 
 effects. Thus, I have seen, (so as still to know); L have 
 borne witness, (and do so still.) 
 
 35. 7H éravpiov (hpépa). Emavptoy, is an Adverb: 
 but the Greeks constantly use Adverbs as Adjectives, by 
 prefixing the Article. 
 
 38. orpageltc,—2 aor. part. pass. from orpédw used 
 in a middle sense. 
 
 39. ékdacxare, teacher. : 
 
 AO. zHv huépay éxeivny. Duration of time is put in 
 the Accusative. 
 
 — dpa fw x. rt. rd. The Jews did not compute by 
 hours, till the time of the Babylonish captivity; adopting 
 it then, probably, from the Chaldeans, as did also the 
 Greeks; ru duwcexa pépea ric hépnc, Tapa BaGvrwriwy 
 zuabov of “EXAnvec. Herod. 11.109. The twelve hours 
 of the day were reckoned from six in the morning, till 
 six in the evening. The tenth hour therefore, answered 
 to about four o’clock in the afternoon; but would differ 
 much in summer and winter. 
 
 Al. etc é roy dvo. The other was probably St. 
 John himself; and this appears to have been his 
 first call: it is altogether different from that in Matt. 
 iv. 21. 
 
 42.  ovroc mpwroc, he first, z.e. before any one else 
 does: mpwrov, would have meant that he found his 
 brother previous to his doing something else. 
 
 — rov icv. The general opinion is, that the td» 
 here has no emphasis, but is simply = airod. 
 
CHAPTER I 21 
 
 — 6 éare ped. These are the words of St. John, 
 who wrote at Ephesus, in the Greek language, and 
 chiefly for the benefit of those who spoke it; and there- 
 fore translated the Hebrew and Syriac words which he 
 found it necessary to employ, into Greek. So, in the next 
 verse, 6 Eppnveverar [lerpoc. ; 
 
 — Kndac, a Syriae word, = zerpdc in Greek, a stone. 
 It is properly distinguished from 7érpa, as a part from 
 the whole ; but this distinction is not always observed. 
 
 46. roy vidv rov “Iwong. The miraculous birth of 
 Christ was probably not generally known for some time: 
 perhaps not till after the Ascension. 
 
 — by typave. The Relative in Greek, as in Latin, is 
 often put without an Antecedent, when that Antecedent 
 would be a Pronoun. After rév, we must supply ova; 
 and some equivalent Participle is to be understood, when- 
 ever the Article stands alone. . 
 
 48. Our Lord’s pre-existence had been declared in 
 ver. 1., and his omnipresence is implied in ver. 18.; here, 
 we have his omniscience. 
 
 49, molev pe ywwoxec ;—This is in perfect keeping 
 with Nathanael’s guileless simplicity. A person less un- 
 sophisticated would have disclaimed a character such as 
 that our Saviour had just given, even though conscious 
 of deserving it. 
 
 — tro thy ovxijy,—engaged, it is supposed, in prayer. 
 
 50. ov ei & PacwWeve rov Iopand. It is not clear 
 whether this be meant as an acknowledgement of 
 Divinity, (since God was the King of Israel,) or only as 
 expressive of the expectation that Christ was come to 
 restore again the kingdom to Israel. The arguments in 
 proof of the Deity of Christ are so numerous in the 
 
22 CHAPTER I. 
 
 Scriptures, that it is needless to press doubtful texts 
 into the service. 
 
 — peifw is a contraction from peifova, and so in all 
 other Comparatives in wy. 
 
 — We. The second Person Singular of the Present 
 and Future, in the Passive, and Middle, Voices, originally 
 ended in evar’ thus, rutropai, ruxreca. This, by dropping 
 the o, became eat, (rutreat,) which is the Ionic form; and 
 this was contracted, by the Attics, into «, (rutropar, 
 rorrer,) and in common Greek, into y. The Attic form, 
 however, was in general use in three words; viz. GovAe, 
 over, and ower. 
 
 52. "Aphy, is a Hebrew word signifying truth, 
 certainty. 
 
 — dn’ apr, certainly means, literally, from hence- 
 forth; and so Prof. Scholefield, and others, would render 
 it here. If so, then the words that follow must be under- 
 stood in a figurative, spiritual sense: for it was not until 
 the Ascension, if then, that the angels did actually ascend 
 and descend upon the Son of Man. After all, these 
 expressions may mean only, that from henceforth a 
 constant intercourse should be kept up between earth and 
 heaven; Christ himself being the great Mediator between 
 God and man. Allusion is supposed to be made to the 
 ladder which Jacob saw in his dream. Gen. xxvii. 12, 
 
23° 
 
 CHAPTER II. 
 
 Ver. 1. 7H hpépa rh rpirn,—reckoning from the time 
 of Christ’s coming into Galilee, or of his conversation 
 with Nathanael. It should be remembered, that this 
 tpirn includes both the day from which, and that to 
 which, the calculation is made. So Luke xiii. 32. ‘acece 
 émiTeN@ ohpepov Kat avpwov, Kal rH tpityn Tedetovpac 
 When an Article is intended to belong to an Adjective, 
 as well as a Substantive, either the Adjective must come 
 between the Article and the Substantive, or the Article 
 must be repeated with the Adjective after the Noun; 
 either % rpirn tyepa, or F) Hpépa f rpitn. 
 
 — ydpoc, properly, a wedding; but often, as here, 
 a wmedding-feast. yayo. 7 toav, eikawiva re, Hom. 
 xvi. 491. 
 
 — iv % pytnp rov Inoov éxei. It is not said she 
 was invited there: it would seem therefore that she was 
 connected with the parties; and had some hand in 
 making the arrangements: and this is confirmed by 
 what follows. Some have imagined that the feast took 
 place at the house of Alpheus, or Cleopas, who married 
 the sister of the Virgin Mary. 
 
 2. pabnric (from parvOayw, Second Aorist éuaboy, ) 
 a disciple, (from disco ;) in English, properly, a learner. 
 
 3. tarepicartoc oivov, the wine having failed. Mar- 
 riage feasts among the Jews sometimes lasted seven or 
 eight days. The present may have been the fourth or 
 fifth, or later; and the arrival of Christ and his disciples, 
 accompanied probably by many who began to feel 
 
24 CHAPTER II. 
 
 curious about him, (and these volunteer guests were not 
 uncommon among the Jews,) may, in part, have caused 
 the deficiency here spoken of. 
 
 — Néyee f pnrnp,—perhaps half-expecting that he 
 would work a miracle. 
 
 4, Ti éguoi cat oot; ytva. There is certainly a 
 check, amounting to reprehension, in. these words: but 
 nothing disrespectful in the epithet yiva:, which might 
 as well be rendered “lady,” as “woman.” Tova, seems to 
 be the Vocative of an old Nominative yiva:é, from which 
 yuvn borrows its oblique cases. 
 
 — ovrw ike } Gipa pou ;—‘ the hour (téme) which seems 
 best for my displaying my power is not yet come.’ Oizo, 
 not yet; overt, not still, or, no longer. “Hxw in the 
 Present, has the sense of the Perfect: Z am come. 
 
 5. dudxovoc, one who serves, or, ministers, (properly, 
 with eagerness,) from ova and kde. But, as the ais short in 
 the Preposition dca, and long in étaxovoc, perhaps themore 
 probable root is an old verb dudkw, or duncw, supposed to 
 have once existed. The English deacon is manifestly the 
 Greek word, with a very slight alteration. | 
 
 6. wtdpia. The vdpia, (from vowp,) was a large vessel 
 used for holding a supply of water, which was drawn off 
 into smaller ones, when wanted. 
 
 — dvd, occurs in a somewhat similar sense in Xen. 
 Anab. 4. vi. 4. craOpuode éxra éropevOncav ava mévre 
 mapacayyac Tij¢ tpepac. 
 
 — werpyris, was an Attic measure containing nine 
 gallons: but as the quantity of wine thus furnished by 
 our Lord seems enormous, some suppose that the word is 
 merely used as a translation of the Hebrew Bath, which 
 contained only 73 gallons. This indeed leaves the 
 
CHAPTER Il. 95 
 
 "quantity very large: but the feast might still have some 
 days to continue; and even at its close, a surplus would 
 not be unacceptable to the persons newly-married. 
 
 * 8. dytAqoare, from dv7héw, (and that from dyrdoc,) 
 properly means to bale a ship, to draw off its bilge 
 water ; hence, to draw out generally. 
 
 — apyirpixhivoc from apxoc, rpeic, and kdivn, would 
 signify according to its Etymology the person who pre- 
 sided over the guests; these guests being reclined at three 
 tables placed somewhat in form of a crescent, as was usual 
 when there were many. The individual here spoken of 
 is, however, said to have been only a kind of head- 
 servant, who looked after the guests, but did not join with 
 them. The word is a drag Neyopmevoc. 
 
 — peOvc0wor, from pera after, and Ovew to sacrifice : 
 because sacrifices were generally followed by feasting. 
 
 11. This was probably the first miracle Jesus 
 wrought in public: it might be actually the first he ever 
 wrought. Besides the leading object of it, the manifes- 
 tation of his glory, it might be his intention thereby to 
 imtimate that his religion was not to be one of austerities 
 as that of John had been: jAGev “Iwavyne pare éodiwr, 
 pyre mivwr wv... WAVev 6 Yidg rov avOpwrov éoBiwy Kai 
 mivwy. Matt. xi. 18, 19. 
 
 12. «arén,—for Cana was farther from the sea than 
 Capernaum, and xaraBaivew is the classical word for 
 going down towards the sea; as avaPaivey is for going 
 inland. Horne remarks also that Cana was situated 
 on rising ground. 
 
 13.  maoxa, from the Hebrew MDB and that from 
 
 MDS He passed or leaped over. The Passover was first 
 
 D 
 
26 CHAPTER II. 
 
 instituted on the occasion of God’s “ passing over” the 
 houses of the Israelites, when He sent His Angel to 
 destroy all the firstborn in Egypt. A full account of 
 it may be found in Exod. xii. 
 
 — IepocdAupa, Accusative Neuter Plural. There is 
 no Singular in this form, but the Plural is declined regu- 
 larly. Once only we meet with Ispood\vpa, as a Feminine 
 Singular, viz. Matt. ii. 3. aca Iepoc.; but even here it 
 may be questioned whether Iepoc. be not a Nominative 
 Neuter Plural, and zaoa agree with # wédc, understood. 
 The Singular LIepoveadyju, (undeclinable,) frequently 
 occurs: it signifies, the vision, or, inheritance of 
 peace. 
 
 14. This first purifying of the temple, recorded only 
 by St. John, must be carefully distinguished from that 
 related by the three other Evangelists. (Matt. xxi. 12, 
 13., Mark xi. 15—17., Luke xix. 45, 46.) It differed 
 in time, and in gircumstance. St. John’s narrative refers 
 to what took place in the first year of our Lord’s 
 ministry; the others, to what happened three years 
 afterwards, in its last year. On the former occasion the 
 reproof was mild ;—“" Apare ratra évredOev" py woteire TOV 
 olkov rov Tlarpéc pov oixoy épropiov"’—on the latter, 
 far more severe ;—yéypanrat’ ‘O oixog pou oikog mpo- 
 cEUXiic oT" pete avroy éroujoare orhavov AnjoTwy. 
 
 — The animals here mentioned were sold for the 
 purpose of sacrificing. Bédag must therefore be rendered 
 cattle, not oxen: since it was forbidden to offer any 
 mutilated beast to God. (Levit. xxii. 20.). Josephus tells 
 us that more than 250,000 animals were sacrificed at a 
 single Passover. It is said that a system of fraud was 
 extensively carried on in connexion with these sacrile- 
 
CHAPTER II. 27 
 
 gious transactions ; and that the priests partook largely 
 of the profits thus derived. 
 
 _ — Keppartardc, money-changers. The word is de- 
 rived from xéppya, small coin, and signifies, properly, 
 anything cut small, from xefpw. The kepparisrde ex- 
 changed foreign coin for Jewish, and larger coins for 
 smaller; for which they exacted a small fee, cédduPoc, 
 and hence their other name (used also by Cicero, for a 
 money-changer) of ckodAuPiorne. 
 
 — dpayéd\ov. The Latin flagellum, Hellenized. 
 
 — cxowiwy, from cyordy, and that from cyoivoe, 
 properly, a rush, and hence, anything made from rushes ; 
 a rope or cord. The scourge was used, doubtless, not 
 upon the men, but the cattle; perhaps not even on 
 them: «Garey, certainly expresses energy, but not 
 necessarily violence. 
 
 — éftyee. 1 aor. ind. of éxyéw 
 
 — avéorpede. averpede, 18 preferred by some, and 
 would be more classical; but the present word is not 
 without example in this sense. 
 
 16. po} woteire. My, in prohibitions, if it have the 
 Imperative must have the Present; if the Conjunctive, 
 the Aorist; and vice versa. When used with the Aorist, 
 it forbids occasional acts, when with the Present, con- 
 tinuous ones. In the New Testament, when ‘used with 
 the Present Imperative it will be found generally, if not 
 always, to imply, that the action forbidden was already 
 begun: so it does here. 
 
 17. Gi\oc. Properly, any exciting passion; from 
 féw, I boil. The quotation is from Psal. lxix. 9. 
 
 18. azexpifnoay. This oft-recurring Verb, though 
 meaning, properly, to answer, and rightly translated so, 
 
a CHAPTER II. 
 
 very frequently is used merely in the sense of, to address, 
 with only an implied reference to what had gone before 
 in act or thought. 
 
 19. Avoare, a very appropriate word for the de- 
 struction of a building; since the.stones are not destroyed 
 but removed from their place, loosened. 
 
 — vadc, from vaiw I inhabit, is distinguished from 
 iepdy, as being the more sacred part of a temple. It is 
 manifest that the courts of the Temple, and not its most 
 hallowed places, had been desecrated by the traffickers. 
 That the Jews did, or at any rate might, have under- 
 stood our Lord’s meaning, however obscure it may ap- 
 pear to us, seems manifest from this, that when they 
 accused him before the high-priest, they perverted these 
 words of his into others which could not with any 
 propriety have been applied to the body ;—dovapa xara- 
 boat Tor vady TOU Oeov, Kai Crd TOLWWY HuEPoY oiKxodommoae 
 avrév, (Matt. xxvi. 61.); and still more strongly in St. 
 Mark, (xiv. 58.);—éy& karadiow roy vady rovroy Tov 
 XElpoToinroy, Kal Oa Tplwy HuEepwv addov dyEtpomoinror 
 oixodopnow. Probably our Saviour pointed to his own 
 body while he spoke; or the expression may have been 
 proverbial. 
 
 20. reccapaxovra x. r.X. The Jews first of all had 
 a tabernacle, erected according to God’s own directions, 
 in the desert. This continued till the time of Solomon, 
 who, by the help of Hiram king of Tyre, built a magni- 
 ficent temple, B. c. 1012. after seven years labor. This 
 temple was destroyed by Nebuchadnezzar, about B.c. 
 587; and another was built by Zerubbabel, about 
 B.c. 500. Though this latter temple had never been 
 totally destroyed, yet after various vicissitudes it was 
 
CHAPTER II. 29 
 
 renewed, and in a manner re-erected, by Herod the 
 Great. Still, as he built on the old foundations, and 
 only took down the portions of the former building suc- 
 cessively as he proceeded with his restoration, his edifice 
 was considered Zerubbabel’s, and the second, Temple. It 
 was of unparalleled splendour. Herod had employed 
 18000 men upon it for nine years; and the Jews after 
 his time continued to add to its grandeur till within 
 about seven years of the destruction of Jerusalem. The 
 forty-six years are to be reckoned from the period of 
 Herod’s beginning his work, till the time of our Saviour’s 
 declaration here recorded ; so that g@xoéopydn must be 
 rendered, has been in building. The Temple, in its largest 
 sense, consisted of (1) the court of the Gentiles; within 
 that, (2) the court of the Israelites, divided into separate 
 portions for the men, and for the women; within this, 
 (3) the court of the priests; and then, (4) the Temple, 
 properly so called; consisting of the portico, the outer 
 sanctuary, aud the holy place. A full description of 
 these various parts may be found in Horne’s Introduction. 
 
 23. é€v ry eopry, during the feast. 
 
 24. Auro¢e in the Nominative is always emphatic,= 
 ipse,=self. The Person it belongs to must be determined 
 by the context: since it is used for the first, second, or 
 third. 
 
 — dd roxn.7.d. “The Infinitive of Verbs is used 
 for every case of a Substantive.” For which case it is 
 used in any passage, is pointed out by the Article. 
 
 24, 25. The other Evangelists hardly ever make 
 comments upon the circumstances they relate; St. John 
 does so frequently. 
 
30 
 
 CHAPTER III. 
 
 1. “Apxwy is properly a Participle of the Verb apyw ; 
 it means here, that Nicodemus was a member of the 
 Jewish Sanhedrim. 
 
 2. vvukroc. Hither that he might have the greater 
 leisure for conversing with Christ; or, which is more 
 probable, dia rov goftov Tov ‘Tovoaiwy. 
 
 3. Itis generally supposed that our Lord here in- 
 terrupted Nicodemus in the course of his address ; when 
 he was about, perhaps, to propose a variety of questions 
 on various interesting, but not personally important, 
 matters. 
 
 — dvwGev, either from above, or, (as in our common 
 Version,) again. This latter seems to have been our 
 Saviour’s meaning, from the surprise of Nicodemus, 
 manifested in the enquiry he at once proposes in the 
 next verse: though some will have it that he there 
 intends, as did Christ, a moral, not a physical, change. 
 However, the meaning of the word dvw0ev here seems 
 determined by the various parallel expressions in different 
 parts of the New Testament ; wadcyyevecia, avayeyevvy- 
 peévor, &e. 
 
 4. debrepoc isa kind of Comparative to cvo, which has 
 also a Superlative, devraroc. devrepov is a Neuter Ad- 
 jective, used as an Adverb; according to the general rule, 
 that the Neuter Singular is thus used in the Compara- 
 tive, the Neuter Plural, in the Superlative. 
 
 5. && téaroc cat Ivevparoc. There are therefore 
 two parts in the sacrament of baptism: “ the outward 
 visible sign, and the inward spiritual grace.” 
 
CHAPTER III. 31 
 
 6. An important proof of the doctrine of “ original 
 or birth sin;” and shewing that regeneration is necessary 
 for infants, as well as for adults. 
 
 8. 7rd mvevpa. It seems plain that the wind, not 
 the Spirit, is here meant, from what follows. 
 
 10. 6 dtddocadoc. The Article cannot be without 
 some meaning here; though it may be difficult to ascer- 
 tain its precise emphasis. Perhaps, the teacher, beyond 
 all others, as being esteemed superior to them all. It is 
 evident that Nicodemus ought to have known something of 
 the doctrine of the new birth, or our Lord’s exclamation 
 could have no propriety. Whence then could he have 
 learnt it? From the Old Testament, where parallel ex- 
 pressions not unfrequently occur; such as, the creating a 
 clean heart, the taking away of the stony heart and giving 
 a heart of flesh, &c. Besides, the phrase, “ being born 
 again,” is said to have been common among the Jews, as 
 descriptive of a great moral change. 
 
 13. kat ovdete dvafséBncev x. tr. A. The connection 
 seems to be,—‘ You must believe those heavenly things on 
 my telling you of them, or remain utterly ignorant con- 
 cerning them; for I am the only one capable of giving 
 you information about them.’ 
 
 13. 6 Yide rov avPpe@rov x. r.X. A remarkable and 
 very important passage. It speaks of our Lord as being 
 present actually in heaven, at the very time when he was 
 speaking to Nicodemus on earth; and this, too, under 
 an appellation which might seem to belong rather to his 
 human, than his Divire, nature. It reminds us, there- 
 fore, that “although the Mediator be both God and 
 man; yet he is not two, but one Christ....one alto- 
 gether....by unity of person.” And in consequence of 
 
32 CHAPTER ITI. 
 
 this hypostatic union, (as it is theologically termed,) that 
 which properly could only be predicated of his Divine 
 Nature, may be affirmed alsoof his human; as here: and, 
 on the other hand, that which properly could be predica- 
 ted only of his human, may be spoken also of his 
 Divine, nature; as in Acts xx. 28, ray éxcAnoiay row 
 Ocov, iy wepetonoaro dia rov idiov aiparoc. The title 
 Son of Man is not peculiar to our Lord, though specially 
 applied to him. It was given repeatedly to Ezekiel, and 
 is used also occasionaily in Hebrew poetry as an epithet 
 of man in general. 
 
 14. kat xaQac Mwoijc x. 7. X. See the narrative in 
 Numb. xxi. 8, 9. 
 
 — 6ei, the Impersonal Verb, is, in fact, the third 
 Person Singular of céw, L bind. Aci differs from yph, 
 in that the former signifies rather what behoves; the 
 latter, what is necessary. This distinction is by no means 
 adhered to; and is rather one of Etymology, than of 
 actual significance. yx is used but once in the New Tes- 
 tament; viz. Jas. ili. 10. 
 
 19. Nouns in ace, like xpiow, are formed from the 
 Perfect Passive of their Primitive Verbs ; and generally 
 signify the doing of the act to which the Verb refers. 
 Sometimes, however, they fall into the Passive significa- 
 tion properly belonging to Nouns in pa derived from the 
 samesource. Thus kpéove means in this place, nota judging, 
 but judgment. These nouns are all feminine; and regu- 
 lar both in declension, and in accentuation. 
 
 — ro oxdroc. A masculine noun ckdroc, Genitive 
 oxdrov, is more frequently used in the Classics; but never 
 in the New Testament. 
 
 — rovnpoc, a, ov, from movoe, toil, &e. 
 
CHAPTER III. 33 
 
 20,21. gatd\a....7)v adynOerav. Sin is manifold ; 
 and as anything base is here intended, and not every- 
 thing, the Article is not used: but truth is one ; d\n Oecay, 
 therefore, has the Article. 
 
 22. "Iovdaiay,—evidently an Adjective here. The 
 word yiv is said by Bloomfield, to be emphatic in 
 this place, as distinguishing the country districts from 
 the town. 
 
 23. Aivwy éy. x. rd. The situation of neither of 
 these places is now accurately known. Eusebius, how- 
 ever, says that Enon was more than 50 miles North- 
 East of Jerusalem: probably, therefore, John had re- 
 ‘moved thither for the benefit of the Samaritans. 
 
 — wtdara rod\Ad.—not much water, but, many waters. 
 Accessible therefore to large multitudes; but not neces- 
 sarily leading to the conclusion that they were immersed. 
 
 — mapeyivorvro Kat éBarrilovro, They kept coming 
 and being baptized. Observe the Imperfect, and so also 
 in the preceding verse. 
 
 Banrifw is a lengthened form of Pazrw, which 
 doubtless signifies properly to dip, to immerse: and 
 such, therefore, would seem to be the most natural 
 translation of Pazrigw. The use of it, however, in 
 the New Testament, forbids us to suppose that this is 
 always its signification. We read of Garripove morn- 
 piwy Kai Learoy cat yadkiwy Kal c\wor, (Mark vii. 4.) and 
 surely these were not all immersed. The controversy, 
 therefore, concerning the mode of administering baptism, 
 must be decided on other than etymological grounds. 
 The Church of England seems to regard the question as 
 comparatively indifferent; leaning, indeed, in theory, 
 towards immersion ; (See rubric in the baptismal service; ) 
 but in practice, to aspersion or effusion. 
 
34 CHAPTER III. 
 
 25. Iovdaiwy. Ioveaiov is a reading preferred by 
 many. If it be adopted, we must understand by it, one 
 of those who favoured Christ’s baptism. 
 
 — rept kaBapicpov. The context, and the connecting 
 particle oty at the beginning of the verse, oblige us to 
 understand by this word, baptismal purification. The 
 same meaning is thought by some to belong to it in 
 2Pet. 1.°9. 
 
 26. épay rov “lopddvov. This expression always 
 means in the New Testament, the Eastern side of 
 the river. 
 
 29. ‘O éarnkwe cat dkovwv,—alluding to the custom 
 of the friends who had negotiated a marriage standing 
 outside the door on occasion of the first interview be- 
 tween the betrothed pair; and listening, to judge, by the 
 tones of the bridegroom’s voice, of his approbation. 
 
 31. éravw aravrwy éariv—‘ Does not cease to be 
 supreme in fact, in consequence of his voluntary humil- 
 iation.’ 
 
 32. 6 ewpake kat jKovce. Conjunctions do not neces- 
 sarily connect the same Moods and Tenses of Verbs, in 
 Greek. , 
 
 ovdelc AapPaver. This is evidently to be taken with 
 some limitation; from what follows. 
 
 33. éoppaytcev. Both in ancient and modern times, 
 the affixing of a seal (cdpayic) has been a token of con- 
 firmation, and attestation. 
 
 34, Supply atro after cédwxey or Ivedvpa. It is a 
 general rule that Ivetpa without the Article means the 
 gifts of the Holy Spirit, with the Article, the Holy 
 Spirit Himself; nor will Middleton allow that this pas- 
 sage is any violation of the rule. 
 
CHAPTER IV. 35 
 
 (36. 6 morevwv....6 dé arel(Odv, He who believeth 
 ....but he who (so disbelieves as that he) disobeyeth. 
 
 — tye, Hath already, in its beginnings. 
 
 — péver, Now abides under the wrath of God. So 
 Psal. vii. 11. “God is angry with the wicked every 
 day.” 
 
 CHAPTER IV. 
 
 1. Tue connecting particle ody shews that the pre- 
 ceding chapter has some bearing upon this one. Per- 
 haps we are to understand that the great number of 
 disciples, was owing, in part, to the testimony of John, 
 just recorded. Christ left Judza, doubtless, to avoid 
 giving premature umbrage to the Pharisees by the 
 success of his ministry. 
 
 2. One reason why our Saviour did not himself 
 baptize may have been, lest those who had received the 
 rite from his hands should claim undue pre-eminence in 
 consequence. But Peter and Paul, appear both to have 
 acted in like manner, at least generally. (Acts x. 48., 
 1 Cor. i. 14.) 
 
 4, éde,—since Samaria lay directly in the way 
 between Judea and Galilee. 
 
 5. sic, not into, but unto, as appears by what follows. 
 
 — “The parcel of ground which Jacob bought,” 
 lay near Shechem. (Gen. xxxiiil. 19. &e.) This city 
 was taken by stratagem, and its inhabitants destroyed by 
 Simeon and Levi. (Gen. xxxiv.) The gift spoken of 
 was conferred by the patriarch, a short time before his 
 death. (Gen. xlviii. 22.) 
 
36 CHAPTER IV. 
 
 6. éxabéZero otrwe, proceeded-to-sit thus, weary as he 
 was. “The sixth hour’ answered to our noon. 
 
 7. ex tice Sapapeiac. This cannot mean that the - 
 woman came out of Samaria, as she was still in it. We 
 must therefore supply otea, and consider yuv) ék rife 
 Lapapelac as = yury Sapapetrec, 
 
 9. map éuov. The position is emphatic. 
 
 — ovyxpwvra, have no familiar dealings. They had 
 such necessary intercourse, as arose from Samaria lying 
 midway between Judea, and Galilee; but never thought 
 of giving, or requesting, favours from each other. 
 
 The enmity between the Jews, and Samaritans, arose 
 in the first instance, from the heathenish practices of the 
 latter; who, having been placed by Shalmaneser king of 
 Assyria in the districts previously occupied by the ten 
 tribes of Israel, and finding the country infested with 
 lions in punishment for their idolatry, endeavoured 
 foolishly to patch up a sort of mongrel religion ; 
 worshipping the true God, but at the same time also 
 serving other gods. (2 Kings xvii. 24—41.) Afterwards, 
 when the Jews were rebuilding their temple, the Samari- 
 tans offering to aid them were refused: this they con- 
 sidered a sore affront, and at once did all in their 
 power to hinder the work. (Ezra iv. 1—16. &c.) Lastly, 
 one Manasseh, of the priestly family, having married the 
 daughter of Sanballat a Samaritan ruler, was driven by 
 -Nehemiah from the priesthood; (Neh. xiii. 28.) upon 
 which he formed a party, and erected a rival temple upon 
 Mount Gerizim. Thus the national animosity on both 
 sides was at once heightened and made perpetual; and 
 on the part of the Jews especially, seems to have become 
 even increasingly virulent, though the Samaritans as 
 time rolled on, became less deserving of their hatred. 
 
 i) 
 
CHAPTER IV. 37 
 
 10. ei joe... -ov ay ijTnoAC. Ei with Indicative 
 Imperfect opposed to av with Indicative Imperfect, If 
 thou didst....thow wouldst Jc.: ei with Aorist. Indica- 
 tive opposed to av with Aorist Indicative, If thou hadst 
 ....thou wouldst have, §c. But the Imperfect jy stands 
 where we should have the 2 Aorist of other Verbs, and 
 the Pluperfect often, in the New Testament, takes the 
 place of the Aorist in the Apadosis, or latter clause. 
 The ov is emphatic. 
 
 ll. ovre...xal, = neque. ..et, = not. ..and moreover. 
 
 — 70 dpéap éo7i Babu. 25 yards deep; as we are told 
 by travellers. " 
 
 — 10 vdwp 70 fev, “the living water you speak of.” 
 This is the force of the Article. She might easily sup- 
 pose our Lord to speak literally; since “living water” 
 was a common expression for spring water. 
 
 12. rov Grose jpov laxw3,—For the Samaritans, 
 also, claimed to be descended from Abraham, through 
 Jacob: and indeed, it is probable many of the ancient 
 Israelites were mingled among them. 
 
 +— vioi seems used in rather an extended sense, as 
 including the servants also. 
 
 — Opéupara, from rpégw I nourish, properly any- 
 thing brought up by one; and hence, especially, cattle. 
 The woman mentions all this, as magnifying the abun- 
 dance and excellence of the water in the well. 
 
 14, dc & ay xin. The Particle dv, placed, as here, 
 between a Relative and Verb, gives its force to both. 
 The Relative it generalizes; (d¢ dv whosoever ;) the Verb, 
 if in the Aorist, it makes equivalent to a Future Perfect; 
 (av xin shall have drunk). 
 
 — ov pj, a strong negation; not in any-nise, by 
 
 E 
 
38 CHAPTER IV. 
 
 any means. “In Negative propositions, the Conjunctive 
 is used after ov w# for the Future, but usually only the 
 Conjunctive Aorist First Passive, or Aorist Second Ac- 
 tive and Middle.” Matth. Gr. Gram. 
 
 15. ode pork. rr. She seems to speak ironically : 
 she is, however, immediately checked by our Saviour, in 
 the unwelcome command that follows. 
 
 18. Kat viv, ov Exec kK. T. X. There is no need to 
 alter the order, as is done in the common Version: ‘ And 
 now, he whom thou hast is not thy husband.” 
 
 19. xpodhryne does not necessarily signify, one who 
 predicts; nor is it always used in that sense in the New 
 Testament. It is derived from apd for, and gnu; one 
 who speaks for another, an interpreter. The woman 
 draws her inference from our Lord’s knowledge of her 
 previous history. 
 
 20. éy rovry 7p ope. Mount Gerizim, near which 
 this conversation took place, and to which probably the 
 woman pointed as she spoke, had in fact no sanctity 
 belonging to it, except such as it might derive from the 
 pronunciation there of the Divine blessing on obedience 
 to the Law, (Deut. xxvii. 12., Josh. viii. 33.): but the 
 Samaritans pretended that Abraham and Jacob, had 
 upon it built altars to Jehovah: and hence the assertion 
 made in this place. It seems as if the intention of the 
 speaker was, by awakening controversy to turn off the 
 conversation from the humbling subject of her own 
 history. 
 
 21. mpooxuyicere rg Marpi—i. e. only or especially; as 
 many such negations must be softened in Scripture. With 
 regard indeed to the Jews, it became literally true, that 
 they ceased to worship the God of their fathers, in the 
 city which He had chosen to place His name there; for 
 
CHAPTER IV. 39 
 
 they were driven away from that city, and forbidden 
 even to look upon its ruins: but the Samaritans were 
 never so entirely dispersed; and some of them are to be 
 found in those parts even to this day. 
 
 22. ‘Ypetco mponxuveire xo. dX. YE Samaritans wor- 
 ship what ye do not know; We Jews worship what we 
 do know. 
 
 — } owrnpia éx rev “lovoaiwy Eoriv. This must be 
 manifest to any one, even but partially acquainted with 
 the Old Testament. 
 
 23. rove mpooxuvotyrac avrov. Observe the Accusa- 
 tive after zpoocvve, which had just before been followed 
 by a Dative. The latter construction is the more com- 
 mon, as well as the more ancient. 
 
 25. 6 deydpevoc Xptordc. These words are mani- 
 festly those of the Evangelist, not of the woman: for 
 what motive eu: she have, (a Samaritan speaking to 
 a Jew, and both using the Syriac Chaldee of the 
 country,) to translate a well known Hebrew appellation 
 into Greek ? 
 
 *26. 6 Xadev oo. It is remarkable that to a Samari- 
 tan woman, our Lord should, for the first time, have 
 asserted his claim, in direct terms, to be the Messiah. 
 
 27. pera yvrandc.—Though the Jewish rabbis 
 reckoned it unbecoming for a Teacher to be seen talking 
 with a woman; yet Christ in so many instances broke 
 through their groundless niceties in this matter, that his 
 disciples could not be surprized that he was doing so 
 now. It is generally agreed that yuvaccdc would have 
 had the Article, but for the Preposition which precedes ; 
 and that the word should be rendered THE woman. She 
 was a Samaritan, she was at the place for drawing water, 
 
40 CHAPTER IV. 
 
 which was frequently the resort of loose, if not profligate 
 persons; perhaps, too, something of her own character 
 was discoverable from her general appearance; and 
 hence, é0avpacay ot pabyrai. Yet no one said (to the 
 woman,) ri Znreic; or (to our Lord,) ri dAadetce per 
 avrije 5 
 
 28. “Adnxev ody riv vdpiay. Such little incidents 
 have a peculiar value, as confirming both the genuineness, 
 and the authenticity of the Apostolic writings: a forger 
 of spurious writings, or of pretended events, would never 
 have thought of them. 
 
 29. devre is an Adverb, used only in connection 
 with the Plural number. Its equivalent for the Singular 
 is devpo. 
 
 — ravra doa éxoinoa. She speaks with exaggera- 
 tion, as persons under excitement generally do. 
 
 — pre ovroc x. td. The common translation is too 
 strongly affirmative; it would have required ov instead 
 of phrt. The woman was, perhaps, still but partially 
 convinced herself; and, moreover, half afraid to utter all 
 she thought; she therefore asks, as if expressing doubt 
 rather than belief, “ Zs this the Christ?” 
 
 30. ijpxovro, They were coming. The Imperfect 
 here, as indeed always, should be carefully observed. 
 So in the next verse jjpwrwyr. 
 
 31. 7@ peragv,—supply xpdry. 
 
 35. Ere retpdpnvdy éore x. t. X. Whether these 
 words are to be taken literally, or only as a Proverb, is 
 not agreed. It might be really spring-time, and our 
 Lord might be pointing (as some have thought,) to some 
 persons engaged in sowing: or he might merely mean, 
 ‘ye are wont to reckon about four months between seed- 
 time and harvest, but my harvest is even now close at 
 
CHAPTER IV. 4] 
 
 hand though I have but just began to sow:’ the general 
 drift of his remark is obvious; viz. the sudden, and rapid 
 spread of his Gospel, contrasted with the more tardy 
 operations of nature. 
 
 — Ocdcacbe ric ywpac,—Pointing probably to the 
 approaching multitude of Samaritans. xwpa is rarely 
 thus used for a field. 
 
 — Xevcat, as corn-fields beginning to turn yellow. 
 
 37. 6 NOyoe Earivy 6 cAnBivdc, Is (seen) the true say- 
 ing. The common rendering would imply that aAnO&vdc 
 had no Article. 
 
 38. GdAor Kexowedkaor kK. 7. A. § Moses and the Pro- 
 phets laboured; and you, my Apostles, will reap the 
 benefit of their labors, in the converts prepared by them.’ 
 
 39. duce rov Adyov K. rt. r. On account of the word 
 of the woman who kept-testifying, Jc. 
 
 40. vo hpépac. Not longer, lest he should seem to 
 neglect “ra mpdGara ru arohwdora oixov Iapand.” 
 
 42. adiay. This word properly means talk, and 
 may be used with reference perhaps to that continuous 
 testifying, which we have suggested as implied in the 
 Imperfect Participle paprupovene. 
 
 43. rac dvo huépac. The Article is used because the 
 two days had been previously mentioned. 
 
 44, airoc yap,—The purpose of yap here is very 
 obscure; since what follows can hardly be supposed to 
 give a reason why Jesus went to Galilee, his own 
 country, (as it was called). I have met with no inter- 
 pretation so satisfactory as to warrant its being quoted. 
 Some would force yap to mean although, some would 
 foist into the text some such words as aAN’ ob« cig Nad- 
 apé0. A fair explanation is still a desideratum. 
 
 E2 
 
42 CHAPTER IV. 
 
 46. éoinoe. Here, as in many instances, the Aorist 
 is used for the Pluperfect. 
 
 — Paorkoe, a rare word, and of doubtful meaning: 
 perhaps, (inpérne being understood,) an officer of the 
 Court. | 
 
 47. ijedde. This Verb, together with SovAouae and 
 dvvapar, generally takes y, not ¢, for its augment; chiefly 
 (but not exclusively,) among the Attics. Yet we find in 
 this very Gospel épedXe. 
 
 A8. onpeia cal répara. The former, things wonder- 
 ful; the latter, things supernatural. Such is generally 
 the distinction made; but that implied in our com- 
 mon Version, is more accurate; onpeiov a token or 
 sign of some doctrine, prophecy, claim, &c. ; zépac simply 
 a prodigy, without any such accessory notion. 
 
 — ‘tonre. The Plural shows that others, as well as 
 the Bacitxoc, were involved in the censure; perhaps 
 even more than he himself. The word idnre seems also 
 emphatic; they would not receive the report of his mir- 
 acles, so as to believe: they must see. 
 
 49. «piv drobaveiy rd radiov pov, before my little- 
 child shall have died. Upiv with the Aorist Infinitive, 
 like ay with the Aorist Conjunctive, is equivalent to 
 the Future Perfect. 
 
 52. xoplorepov éoxe. Not BEGAN to amend, for then 
 surely the Aorist would not have been used; but, was 
 better. ”Eyw with an Adverb, (and the Neuter Adjective 
 is equivalent, here, to an Adverb,) becomes in translation 
 =the Substantive Verb. Kopéc, the positive of coporepoc, 
 means, properly, elegant, nice, elever, Jc. 
 
 — éBdopuny dear, one o'clock in the day. 
 
 53. éxiorevoev. He had before believed what Jesus 
 had said; he now believes on him, as the Messiah. 
 
43 
 
 CHAPTER V. 
 
 1. &éopry.—probably the Passover: though some 
 have thought the feast of Purim (instituted by Esther, ) 
 is meant; others, the feast of the Dedication, (instituted 
 by Judas Maccabeeus); and others, the feast of Taber- 
 nacles. 
 
 2. éor. It has been already noticed, that the use of 
 this word is one of the arguments for the earlier date of 
 St. John’s Gospel. It is fair, however, to confess, that 
 nv is found as a different reading, but with little to 
 recommend it. éore appears, without a doubt, to be what 
 the Apostle wrote. 
 
 — xortvuSnOpa, from coup Saw, signifies, properly, a 
 bathing-pool. 
 
 — Bnbecda. The etymology of this word is not 
 fixed with certainty; but it is generally interpreted, 
 House of mercy. 
 
 4, xareJawe kal érapacce, Used to go down and 
 trouble. So also éyivero, used-to-become. 
 
 Numberless conflicting interpretations have been given 
 of this passage, and, indeed, of the whole narrative ; 
 many of them tending to divest it of its miraculous 
 character. But the biblical student should look with 
 suspicion on all these neological comments, especially 
 when proceeding from writers of the German school. 
 It is true, that the word dyyedog does not neces- 
 sarily mean a celestial being, and all that this a@yyeXoc is 
 said to have done, might have been accomplished by an 
 ordinary “messenger;” but, even if we were to admit 
 that mineral waters could have such healing properties 
 
44 CHAPTER V. 
 
 as to release the sick, @ dymore voonuart Kareixov7o, 
 and that these wondrous properties might be wakened 
 into active operation by the troubling of the water, still 
 it would be inexplicable that only he who first stepped in 
 was made whole. We are driven, therefore, to the con- 
 clusion that even if the waters of Bethesda were or- 
 dinarily possessed of sanatory properties, this particular 
 of the angel’s visit was supernatural; and as for the 
 silence of Josephus on the subject, that can have little 
 weight with any one who reflects how many important 
 matters he has omitted. 
 
 5. éxwv év 7H aobeveiga. The Article equivalent, 
 as it often is, to the Possessive Pronoun. Of course it 
 need not follow from the Evangelist’s statement, that the 
 impotent man had waited at the pool thirty-eight years. 
 
 7. Kvupee. Rightly rendered Sir: for though the 
 sacred name Jehovah is translated by this word ; and its 
 meaning, when applied to the Redeemer, is often Lord 
 in the highest sense ; yet it is also not unfrequently em- 
 ployed where such a signification is impossible; and the 
 impotent man had manifestly no knowledge of our 
 Saviour’s Divinity, or even of his prophetic character. 
 It appears from this man’s brief but touching statement, 
 that, besides being diseased, he was poor, and also 
 friendless. 
 
 8. «xpaBParorv, a very light and portable couch ; 
 which the man was desired to carry, as a token that his 
 cure was complete, as well as sudden. 
 
 9, iy dé cdBBarov. When St. John uses this word 
 of the sabbath-day, he employs the Singular ; the Plural, 
 when he intends it for a week. The other Evangelists 
 are not so careful to avoid ambiguity. 
 
CHAPTER V. 45 
 
 It is a favorite argument with those who wish to 
 depreciate the sanctity of the Sabbath, that our Lord 
 both violated it himself, and encouraged others to do so 
 too. Yet a moment’s reflection on those acts on which 
 this argument is grounded, will shew how little support 
 it has. The spitting on the ground and making clay of 
 the spittle, the plucking a few ears of corn to satisfy the 
 eravings of immediate want, the carrying of a light port- 
 able couch after receiving a cure, and that, too, a miracu- 
 lous one,—these are the much-talked of infringements 
 on the rest of the Sabbath! Christ did treat with in- 
 difference the refined and scrupulous regulations of the 
 Pharisees, but not the requirements the Divine Law, 
 especially as contained in the Decalogue. 
 
 12. Itis observable that the enquiry is made, in the 
 true spirit of malignity, not after the author of the cure, 
 but after the enjoiner of the pretended sin. 
 
 13. é&évevoev, from éx and véw, properly, to swim 
 out or anay. 
 
 14, pnxére Guaprave. Hence it appears that the 
 man’s sickness had been the punishment, perhaps, the 
 actual result, of his crimes. | 
 
 15. dyiyyetre roic “Iovdaicc, t. e. to the Sanhedrim. 
 He would not need azépyecfa, in order to tell the Jews 
 in general, for he would have found plenty round him 
 in the Temple. What his motive was for telling of 
 Christ, is not clear: it might be gratitude to his de- 
 liverer, or it might be ill-will, and anger at the implied 
 rebuke he had just received. 
 
 16. édmxov. Avoxw is a regular forensic word for 
 to prosecute; and 6 dwxwy signifies the prosecutor, as 
 opposed to 6 dedywy, the defendant. Such, very probably, 
 
46 CHAPTER VY. 
 
 ~ 
 
 is the meaning of the word as used here: and it is well 
 known that sabbath-breaking was a crime legally pun- 
 ishable. aexpivaro, too, may have the same meaning as 
 drehoyicaro, answered in his defence. 
 
 17. 6 Tlarhp pov «.7.X. t.@. as the sanctity of the 
 Sabbath does not interfere with my Father’s ever-acting 
 Providence, so neither does it with my gracious opera- 
 tions.’ 
 
 18. warépa. idcov, HIS OWN father. That such is the 
 force of idoy is evident, not only from the word itself, 
 which means as much, but also from what follows, icov 
 éavrov rowy ro Oeg: for to assert merely, that God was 
 his father in the usual sense, could involve no such con- 
 sequence. The Jews themselves went thus far (éva 
 marépa Exopev, Tov Osdv. vill. 41.); yet did they not 
 thereby claim equality with God. 
 
 19. ob dvvarac x. 7 X. Perhaps these words and 
 the others which follow, are best interpreted by referring 
 them to the solemn and mysterious doctrine of our 
 Lord’s eternal Sonship: for, to quote the language of the 
 Athenasian Creed, while “the Father is made of none 
 neither created nor begotten,” “the Son is of the Father” 
 “‘begotten of His Father before all worlds.” All, there- 
 fore, that the Father is and does, all this the Son like- 
 wise is and does; but, as it is essential to the Person of 
 the Father, to be derived of none, so is it equally essential 
 to the Person of the Son, to be derived of, or from, the 
 Father: yet so as that, in the ever-blessed Trinity, “none 
 is afore or after another, none is greater or less than 
 another.” Nor let it be said that Sonship implies a 
 beginning, and the priority of the Father, and, therefore, 
 cannot be the attribute or characteristic of our Lord in 
 
CHAPTER V. 47 
 
 his Divine Nature; for precisely the same might with 
 equal plausibility be said concerning the title of Word, 
 which nevertheless is in this Gospel expressly given to 
 Christ in his pre-existent state as God. But, in truth, 
 the objection has only plausibility in each case; for it 
 proceeds upon the very false and dangerous supposition, 
 that any analogy can hold good throughout between 
 things human and Divine, and that man, who cannot 
 fathom the mysteries of his own being, is fit to dive into 
 the depths of Deity. But the whole subject is too 
 awful and sublime to be treated of in these notes: it is 
 only mentioned as furnishing a key to the meaning of 
 this deep discourse of Christ’s. Let it suffice to add, 
 that the eternal Sonship of the Redeemer is an essential 
 doctrine of the Anglican Church, of Catholic truth, of 
 the Holy Scriptures; and that, if lost sight of, it leaves 
 many passages of God’s Word bereft of half their signi- 
 ficance and beauty. 
 
 21. 6 Yidg ove Gedec Cwororet,—physically, intellectu- 
 ally, morally, and eternally. 
 
 22. rv kpiow waoay, the whole judgment. «xpiorc is 
 here used in its proper meaning of the act of judging. 
 
 23. iva mavrec kK. Te Ae What stronger claim for 
 Divine worship and adoration could have been ad- 
 vanced ? what then shall be thought of those who refuse 
 to recognize that claim ? 
 
 25. oi vexpoi seem in this verse to be the spiritually 
 dead; those described in ver. 28 as oi éy roic¢ pynpetoe, 
 the physically dead. If so, the tenor of our Lord’s 
 address will be, ‘Verily, I say to you, the hour is 
 coming in which multitudes now dead in trespasses and 
 sins shall hear my voice, and live a life of faith and 
 
48 CHAPTER V. 
 
 holiness: nor need this excite your wonder, for the 
 hour is coming when all those who are actually and 
 physically dead, and even buried, shall hear that same 
 voice, and rise again.” 
 
 27. dre Yioc avOpwrov éori. It is disputed whether 
 these words, standing, as here, without the Article are a 
 title of the Messiah, or only a periphrasis for man, (as 
 sometimes in the Old Testament). Bp. Middleton, (a 
 good authority, surely, on the Greek Article) adopts the 
 former view. 
 
 29. xpicewc, evidently in the sense of caraxpicewe, 
 condemnation. 
 
 32. dddocg éoriy 6 paprupiv, He who beareth wit- 
 ness of me is another, a different person. So alius in 
 Latin: “alia fuit causa damnationis;” Corn. Nep. in 
 Vit. Milt. 
 
 35. 6 AvyVOG O KatopEevoc Kai gaivur. It seems 
 plain that the Article is sometimes used, to give em- 
 phasis, even where no well-known, or previously intro- 
 duced, person or thing is spoken of: so in the present 
 passage; so also ii. 10. ov ei 6 dwaoKxudoc Tov Iopann ; 
 so again Matt. xxv. 30. éxei torar 6 KAavOpoc Kai 6 
 Bpvypoc réyv ddovrwy. The word xadpevoc furnishes, if 
 we may so speak, a reason for the following word 
 gaivwy: he shone because he burned. | 
 
 — ipeic, emphatic, even ye. 
 
 — mpoc wpar, for a short time only. 
 
 36. rv paprupiay «x. rt. A. The force of the Article 
 joined thus to the Substantive and not to the Adjective, 
 can hardly be given without a periphrasis: the witness 
 which I have is greater, Se. 
 
 — ra épya, plainly the miraculous works. 
 
CHAPTER V. 49 
 
 37. ovre dwvijv x. 7. A. A very obscure passage, 
 and one which has much perplexed the commentators. 
 The best explanation I have found is, that our Lord adds 
 these words to intimate that the Father of whom he 
 spoke was not Joseph, nor any man, nor indeed any 
 created being; but one whose shape had never been 
 seen, nor his voice heard; i.e. God. Then, having said 
 what was sufficient to define (if we may so speak) the 
 Deity, he adds by way of censure, “ ye have not His 
 word,” &e. 
 
 39. épevyare. Whether this is to be regarded as 
 the Indicative Present, or as the Imperative Present, 
 must be settled by the context: there is no difference 
 whatever in the form of the word itself. Perhaps the 
 former is more in accordance with the rest of the 
 Saviour’s argument in this chapter. 
 
 43. éav addoc edOy x. r. A. Instance the impostor 
 Barchochebas, who persuaded multitudes to flock to the 
 standard of rebellion which he raised against the Roman 
 government (A.D. 135.), and perished miserably, with 
 his followers. 
 
 44, Rau Bavorrec....ov Cnreire. A change of con- 
 struction tolerable in Greek, though not in English. 
 
 45. torw 6 Kxarnyopév x. tr. dX. Perhaps, (rather 
 differently from the authorized Version,) Moses in whom 
 you have trusted is he who Sc. 
 
50 
 
 CHAPTER VI. 
 
 4. % éoprh, the chief feast, THE feast, car’ eloynr. 
 Some think the approach of the Passover is mentioned 
 to shew that it was now Spring, and thus to account for 
 our Lord and his disciples sitting down in the open air; 
 others, to suggest a reason for so large a multitude as 
 that afterwards spoken of, coming to him. Some have 
 even presumed to cancel the words nv cé... .Iovdaiwr ; 
 but this is utterly unwarrantable, and has been only done 
 to support the hypothesis, that Christ kept but two Pass- 
 overs during his public ministry; an hypothesis unten- 
 able on other accounts. 
 
 5. émdpac rove 6¢0adpovc, a Hebraism. 
 
 — Néyer mpde tTév Pidkiermov. From Luke ix. 10. &e. 
 it appears that the miraculous feeding of the five’ thou- 
 sand took place near the city Bethsaida; and, from John 
 i. 44., that Philip was of that town: hence we easily 
 perceive how natural it was that Christ should address 
 his enquiry to Philip; and detect a coincidence between 
 the two evangelists St. Luke and St. John, manifestly 
 undesigned, and therefore the more valuable. 
 
 — iva daywow ovro.;—pointing to the advancing 
 throng. 
 
 6. repalwy, trying, or, proving.—ri Eyedre roreiv, 
 what he was about todo. This St. John adds, lest any 
 should imagine that Christ was really ignorant of his own 
 intentions ; an ignorance manifestly inconsistent with his 
 Divine nature, which this Evangelist is so careful to 
 exhibit. 
 
 7. Guakociwy dnvapiwy dpro. Words signifying price 
 
 are put in the Genitive. 
 
CHAPTER VI. 51 - 
 
 — ovK apxovo., ARE not sufficient: the Present, not 
 the Future. 
 
 8. Ayer aro «. 7. A.3 perhaps faintly expecting 
 that some miracle might be wrought: for otherwise, the 
 intimation seems almost absurd. Andrew, as well as 
 Philip, was of Bethsaida. 
 
 9. are mawddpwrv ;— Bloomfield thinks this was a 
 baker’s boy, sent to find customers among the assembled: 
 crowd: but surely no baker would have sent five loaves 
 to be sold among five thousand people and upwards: 
 besides, how should such an one bring the fish? From 
 the expression used in Luke ix. 13., ob« gioiv jyiv, it 
 appears more probable that the lad was among i 
 own disciples, and connected with them. 
 
 — dprove xpiOivouc, then, as now, an inferior sort of 
 bréad. 
 
 — dvdpa. ddpor is a diminutive of éYov, which 
 properly signifies any cooked meat, (from ew); ther, 
 sauces, delicacies, &e.; and then, since this was con- 
 sidered among the Athenians a special delicacy, any 
 hind of fish. édpra, therefore, is equivalent to ix6vec, 
 the word found in the other Evangelists. 
 
 10. dvazeseiv, recline. The most ancient posture 
 for taking meals was sitting ; but in later times that of 
 reclining was adopted, and became universal. An atten- 
 tion to this will throw light upon. many passages 
 both in saered and profane writings. 
 
 — iv d& xdproe rodve,—a little cireumstance of which 
 none but an eye-witness would have been likely to take 
 notice. 
 
 — xogivovc. There are three words for basket in the 
 New Testament; Kdpuros, oxupic, (Matt. xv. 37.) and 
 
52 CHAPTER VI. 
 
 capyayn (2 Cor. xi. 33.). The two latter appear to be the 
 same: for what St. Luke (Acts ix. 25.) calls ozupic, St. 
 Paul (in the passage just referred to) calls capydyy. But 
 képevoc would seem to be different: for it is the word 
 employed in each instance in relating this feeding of the 
 Jive thousand; whereas orupic is in each case employed 
 in connection with that of the four thousand. We meet 
 with xé¢wog in Juvenal, and that in connection with 
 the Jews :— 
 Nunc sacri fontis nemus, et delubra locantur 
 
 Judzis, quorum cophinus, foenumque supellex. 
 Sat. 111. 13, 14. 
 
 15. dpragev, to seize, take by force; it is evident, 
 therefore, that our Saviour’s indisposition to aim at 
 worldly honor, was generally known. It was the com- 
 mon belief that the Messiah should be a temporal prince, 
 and rule as such over his people: this dignity Christ 
 was desired to assume. 
 
 17. 70 wXotoy, THE vessel in which they had come 
 across, or, which usually attended upon Christ. 
 
 — ipxorro, were-coming. St. John, being himself a 
 Galilean, naturally speaks of those who were crossing 
 over to Galilee, as coming, not going. 
 
 — tyeydver, had come on. 
 
 18. The Sea of Tiberias, though comparatively 
 small, was subject to frequent and dangerous tempests, 
 owing to the blasts which blew down upon it from be- 
 tween the surrounding mountains. 
 
 19. édnAckdrec, Perfect Participle Active, from 
 ékavvw, properly, to drive; but adapting its signification 
 to the context. Here, to drive a vessel, i.e. to row. we, 
 about. 
 
CHAPTER VI. 53, 
 
 — otadiove. The Singular Masculine oradte¢ is 
 rarely met with: in its stead, orddov: Plural, araccoe 
 or ordéca. A measure of a little more than 600 English 
 feet; not much less, therefore, than a furlong. 
 
 21. Oedov Aafsciv, were willing, or wishing, to re- 
 ceive, i.e. willingly received. 
 
 — eb0éwe....iziyorv. If this cireumstance was at all 
 miraculous, it was one of our Lord’s most astonishing 
 miracles: but ei@¢we sometimes means (as does indeed 
 our own im-mediately according to its Etymology,) with- 
 out any intervening occurrences. 
 
 22. zwdodprov, diminutive of toro ; the little boat. 
 
 23. This verse is thrown in to prevent tle appear- 
 ance of any contradiction between the statement just 
 made, (wAotapioy aAXo viK HY, Ei pu) Ev Exeivo eic O Evé- 
 Bnoay ot pabmrai) and that which follows, (évéGncay 
 avroi cic ra wAoia). The Article with wdoia in ver. 24, 
 intimates that the ships spoken of were those here men- 
 tioned as having come from Tiberias. 
 
 25. Pappi, wore Soe yéyovac; an unmeaning idle 
 question, which seems to betray their indifference to the 
 important doctrines he taught. 
 
 27. éogpdywev, has sealed, to mark him out as His 
 own; and perhaps, too, to intimate his sacrificial cha- 
 racter; for such a custom prevailed among some of the 
 people who bordered upon Palestine. 
 
 29. ra épya rov Oeov, The works appointed by 
 God, and pleasing to Him. So in the Psalms, 6uveia 
 Tov Oeov wvevpa auyrerpiyspévoy x. 7. r. 1. 17. Sept. or 
 ii. 17. Eng. Vers. 
 
 30. onpetov is evidently used in its etymological 
 signification of a sign. These Jews could not have for- 
 
 F2 
 
 7” 
 
54 CHAPTER VI. 
 
 gotten the stupendous miracle of the preceding day ; but 
 they ask for one which shall be expressly wrought in 
 token of the Messiahship of Christ: probably, some sign 
 from heaven, such as the calling down of fire. 
 
 31. ro parva, (Exod. xvi. 11—36.) THE manna, 
 The word is Hebrew, and the derivation of it may be 
 found in Exod. xvi. 15. 7 yD, what (is) this? As 
 given to the bread that came from heaven, it was ex- 
 pressive not of knowledge, but of ignorance. 
 
 aprov x. t. A. Psal. Ixxvii. (Ixxviii. in Eng. Vers.) 
 24, EBpekev avroic parva gdayeiv, kal prov ov’pdvov EdwKey 
 avroic. (Sept. ) 
 
 32. dédwxev. The Perfect retains its proper signi- 
 fication, and should be translated literally ;—‘ Moses has 
 not given, therefore you have never yet had, (i.e. in its 
 abundance and perfect excellency.)” There seems to be a 
 double antithesis here; first, between Mwvofjce and 6 
 Ilaryp, secondly, between rov dprov and réyv dprov roy 
 ahnOuvorv. 
 
 33. 6 xaraBaivwy, that which cometh down: the com- 
 mon rendering divests the words of all ambiguity; and 
 this evidently was not our Lord’s intention. 
 
 35. 6 épydpevoc,....xai 6 morevwy. The latter ex- 
 egetical of the former. This verse alone might have 
 sufficed to intimate that the discourse which followed 
 was to be understood figuratively and spiritually ; that 
 “the mean whereby the Body of Christ is received and 
 eaten... .is faith.” 
 
 37. wav 6 didowor x. 7. A. Tax neuter for masculine, 
 as elsewhere in St. John’s writings; thus 1 John vy. 4. 
 way TO yeyevynpevoy éx tov Oeov, and Rev. xxi. 27. ov 
 py eioédOn sic abriy wav Kowor, Kat mowovv Peé\vypa 
 
 kat wWevdoc, eb pop oc yeypappévoe xk. T, d. 
 
 A | 
 
CHAPTER VI. 55 
 
 — ard’ tows epei ree, Et wav 6 Cidwow 6 Tarip 
 Epxerac mpd of, Kat ove av Edkvan, Kai vvcEic Cvvara 
 ehbeiv mpoc oe éav pu) 7) dedopevoy avrg avwev, raonc 
 airiag eisiv Kat €yKAnpdrwy admnAaypévoe vic ov Cieworv 
 6 Iarnp. doyou ravra (surely it should be obror) Prot 
 Kat mpdpaaic’ dedueOa yap Kat rijg otKo0ey mpoapécewe. 
 TO yap diddoxecOat, mpoawpécewo eaTe Kal TO TmoTEvELY. 
 evravOa d€ ovdéy ado Epdaiver ded Tov, 6 didwot por O 
 Ilarip, aX’ 7, Gre ov TO ruxov mpaypa eorl TO moTEvoAX Eic 
 éué x. t. X% Chrys. Hom. xrrv. 
 
 41. éyoyyvgoy, were murmuring, or, began-to-mur- 
 mur ; not at his calling himself 6 dproc, but at his claim- 
 ing a descent from heaven. They thought, whatever 
 some modern Socinians may have done, that such a 
 claim was inconsistent with an ordinary human nature. 
 
 44, ovdeic dvvara....édxvon avzov. “The condi- 
 tion of man after the fall of Adam is such, that he 
 cannot turn and prepare himself, by his own natural 
 strength and good works, to faith and calling upon God: 
 wherefore we have no power to do good works pleasant 
 and acceptable to God, without the grace of God by 
 Christ preventing us, that we may have a good will, &c.”’ 
 (Art. x.) 
 
 45. «at éoovra warrec x. 7. X. Isaiah liv. 13. But 
 the quotation does not agree exactly with the Hebrew, 
 or the Septuagint Versions. By rote xpophracc our 
 Lord seems to mean that portion of the Old Testament 
 so called. The Jews divided their Scriptures into three 
 parts: the Law, containing the five books of Moses; the 
 Prophets, containing all the books from Joshua to 
 2 Kings (inclusive), and from Isaiah to Malachi (in- 
 clusive), except Ruth and Daniel; and the Hagiographa 
 
 e. 
 
56 CHAPTER VI. 
 
 or Sacred Writings, (called by our Saviour “the 
 Psalms,” because beginning with them,) containing all 
 from Psalms to Canticles (inclusive), with Ruth, Daniel, 
 and the two books of Chronicles. 
 
 52. éudyovro, began-to-strive. 
 
 — rhv odpxa, his flesh. In the common Version the 
 his is put in italics, as if not forming part of the text: 
 but this is unnecessary, as the Article in Greek stands in 
 place of a Possessive Pronoun, when the reference is 
 clear; just as in French we say, mal @ LA téte, mal AUX 
 dents, Jvc. 
 
 56. pov ry cdpka, pov ro aipa,—the arrangement is 
 emphatic. 
 
 — éy ipol péver, xd'yw év avrg. Similar phrases are 
 met with elsewhere, in St. John’s writings: thus 1 John 
 iti, 24. 6 rypav rac évrorde dvrade Ev auT@ pével, Kal 
 avro¢ év avr@ again iv. 15. o¢ dv époroyion ore ‘Inaovc 
 éore & Yidc Tov Oeov, 6 Oede év avrT@ pévet, Kal avTOG Ev TH 
 Oco. 
 
 59. rovra cizev ev cvvaywyn. As our Lord appears 
 to have continued his discourse without any particular 
 break, at any rate, without any change of place, from 
 ver. 26. it is difficult to understand how he could be in 
 a synagogue; unless indeed, the Jews found him there, 
 when they met with him répay rijc Oaddoonc. Grotius 
 and some others translate éy ovvaywyn, palam, loco 
 publico; but this is a very rare meaning of the word 
 in the New Testament, if indeed it can be paralleled. 
 
 60. oxAnpoc, hard,—to the mind, and therefore diffi- 
 cult,—to the feelings, and therefore harsh, offensive. The 
 yaOnrai who thus spoke, were not the Twelve. It should 
 be remembered, that Christ had many disciples, besides 
 
CHAPTER VI. 57 
 
 the Apostles, and the Seventy. Even after the desertions 
 that took place at his death, these were above “five 
 hundred brethren” who assembled together at one time. 
 It cannot be doubted also, that these disciples had very 
 different degrees of knowledge, faith, and love. 
 
 61. oxavdadifer; offend, prove a_ stumbling-block 
 to you? 
 
 62. éav ody x. 7.d. How much more startling will 
 it seem to you to be told of eating my flesh, and drinking 
 my blood, when you see me remove altogether from earth, 
 and return to heaven. Our Lord seems to put this 
 strongest case, this climax of improbability, as it were, 
 in order to drive his hearers to the conclusion, that they 
 must have misunderstood his meaning; and then, imme- 
 diately, throws a blaze of light upon what had been so 
 darkly mysterious before, by assuring them, that as in 
 every truth the hidden meaning, not the mere outside 
 should be valued, so in all that he himself had been 
 saying they were to seek for a spiritual, and so a living, 
 and vivifying sense. 
 
 64. siow && tor, (roy pabynray pov,)—the ipar is 
 emphatic. 
 
 66. ie rd Oriow (pépn). 
 
 — repeerarovv—St. John especially makes use of 
 this word in a figurative sense. 
 
 70. rove dweexa; already a recognized appellation, as 
 appears from the Article. 
 
 — draoroc, from crafsartdw to calumniate or accuse, 
 
 a slanderer. It is used as a name of Satan, in very many 
 places of the New Testament, but perhaps our common 
 Version is in this instance rather too strong. 
 
58 
 
 CHAPTER VII. 
 
 ]. efhrovy, were seeking. 
 
 2. H éopri}....i) oxnvornyia. éopri, therefore, with 
 the Article is used of other feasts, besides the Passover. 
 oxnvornyia, (from oxnryy a tent, and whyrujue I fix,) liter- 
 ally, the pitching of tents, and hence, the feast of taber- 
 nacles: it occurs also as a Neuter Plural oxnvorhyta. 
 The celebration of this feast, is commanded in Deut. xvi. 
 13—15.; and the manner in which it was to be celebra- 
 ted in Numb. xxix. 12—38. In some respects it was 
 the greatest of all the Jewish feasts, and it is so called by 
 Josephus. It derived its name from the circumstance of 
 the people dwelling in tents during its continuance, in 
 commemoration of the sojourn in the wilderness. The 
 Carneia among the Grecians was somewhat similar to if. 
 
 3. ot adeAdoi.—The Jews, it is well known, extended 
 the appellation of brother to other, more remote rela- 
 tions: thus Abraham and Lot are called brothers, (ér¢ 
 avOpwrot adedgot EG[EV I)pElc. Gen. xiii. 8.) Probably it is 
 used thus extensively here; and the “ brethren” mentioned, 
 were cousins of our Lord. It is not indeed expressly 
 revealed that the Virgin Mary was mother only to the 
 Saviour; but ecclesiastical tradition favors such a suppo- 
 sition, and it is generally adopted by the moderns. Some 
 have thought, that this circumstance is “predicted in 
 Ezek. xliv. 2. | hea 
 
 — periiBnOe évresOev x... From the Evangelist’s 
 explanatory note in ver. 5. it is plain these words were 
 uttered with no friendly intention; though some have 
 imagined that the brethren of our Lord wished him to 
 
CHAPTER VII. 59 
 
 secure an increase of fame and popularity that they, as 
 his relatives, might participate in his honor, It is 
 much more likely that they wished to remove him from 
 Galilee, in order to avoid sharing his reproach. The 
 pabynrai of whom they speak were those who were resi- 
 dent in Judea, or who were likely to be there at the 
 approaching oxnvornyia. As Christ had been brought 
 up in Galilee, and zpopjrne év 7H idia rarpict TUyuHY OvK 
 éxet, it is likely enough, that the number of disciples 
 here was greatly exceeded by that of those in Judea. 
 
 4. ovdeic yap x. tr». These words were apparently 
 in part ironical, at any rate, contemptuous. Kai before 
 énret means, as often it does, and yet. Tlappnoia from 
 rapa and pioc is variously translated in the New Testa- 
 ment, as plainness of speech, (2 Cor. iii. 12.) boldness, 
 (Eph. iii. 12.) freeness, (Acts ii. 29.) confidence, (Heb. 
 x. 35.) and, as here, openness. «i = since, not, if. These 
 relatives of our Lord, who had seen his works in Galilee, 
 could not entertain any doubt, as to the fact of his work- 
 ing miracles. 
 
 5. ovde yap of acedgot k. tr. X. Not EVEN did &c. 
 ovde, when not preceded by a Negative, = not even ; when 
 preceded by a Negative, = nor yet. An attention to this 
 in translation will often give much force to passages that 
 have been weakened by making oidé = ovre. From the 
 incredulity of these adedgoé an additional argument may 
 be drawn against the existence of any actual fraternal 
 relation bet en them and the Saviour. Had they been 
 really sons of J oseph and Mary, would they have re- 
 mained ignorant of the miraculous conception, and the 
 other remarkable events connected with the Redeemer’s 
 Advent? and knowing, these things, could they have 
 
 “ vi 
 ” 
 
60 CHAPTER VII. 
 
 been still unbelievers? As more distant relations, they 
 might have had comparatively little intercourse with the 
 Virgin, especially considering the lowness of their con- 
 dition, and of hers. Yet, after all, their unbelief is sur- 
 prizing, and hence the use of ovdé. 
 
 6. 6 Kawpog 6 éudc; perhaps the season of his death is 
 intended, which being not yet come, it was not desirable 
 that he should expose himself to danger prematurely, by 
 going up to Jerusalem on this occasion. But this inter- 
 pretation seems inconsistent with the fact, that Christ did 
 go up at length: besides, our Lord uses generally cpa not 
 katpdéc, when referring to his death. Probably, therefore, 
 we are to understand the fit season for his going to the 
 feast. The roads would be likely to be thronged, and — 
 the people disposed to be easily excited. He waits for 
 this excitement to subside. In the case of those who 
 were urging him to go; these reasons could have no 
 weight. They had no occasion to fear causing any com- 
 motion among the people; nor were exposed to personal 
 violence, if a commotion did take place. They were of 
 the world, and were not, therefore, objects of its enmity. 
 Hence our Saviour says to them 6 cawpoc 6 bpérepoc rav- 
 roré éorwv Eroupoc. te 
 
 7. ov dvvara, cannot, it would be inconsistent with 
 man’s very nature. We frequently find dvvaya with a 
 Negative in this Gospel, as a very strong word for 2 @s 
 unlikely; but not as denoting absolute impossibility. 
 
 8. éyw ovzw dvaPaivw. Another reading, and per- 
 haps the more probable one, because less likely to have 
 been interpolated, is, ox dvaBaivw. The assertion, with 
 this reading, is none the less truthful ; since the ov« would 
 necessarily be limited in meaning by the ovw which pre- 
 
 bh 
 
CHAPTER VII. 61 
 
 cedes, and by the advice given, which was, to go up 
 forthwith to the feast. 
 
 11. of ov "Iovdaior £2 hrovy, the Jews then (therefore) 
 mere scehing. This at once explains why he delayed 
 going up. 
 
 — mov éorw éxeivoc; Where is that man? The 
 éxeivoc has great emphasis: the common Version would 
 be accurate if it were merely rov éorwv. Probably the 
 Jewish rulers, (for such seems to be here, as in so many 
 places of St. John’s Gospel, the meaning of oi Iovdaiox,) 
 were searching for him in order to kill him. 
 
 14. rie Eoprijg pecovenc. The Feast of Tabernacles, 
 lasted in all eight days: this was therefore, the third or 
 fourth. 
 
 15. ypdappara, literature, i. e. theological literature ; 
 for the Jews had no other. There seems every reason, 
 however, to suppose, that our blessed Lord’s discourses 
 were on every occasion free from anything that savored 
 of rudeness of speech, or even apparent ignorance. 
 Campbell notices this, though dealing perhaps a little 
 too roughly with the Apostolic writings. 
 
 17. 6édy woretv. Much more than a Simple Future ; 
 Willeth to do. 
 
 18. That Christ did not seek his own glory, he had 
 proved by acts; (for he had shunned to have royal 
 honors, even when they were being pressed upon him;) 
 and by words; for he had just turned off the eulogium of 
 the people from himself to his heavenly Father. 
 
 19... ri (pe Snreire droxretvac; That they were doing 
 so was stated in ver. 1., and intimated in ver. 11. 
 
 20. © oxdoc, (as distinguished from ot Iovdaic 
 the Jemish rulers,) the multitude, who were perhaps 
 
 G 
 
62 CHAPTER VII. 
 
 ignorant, or but partially informed, of their rulers’ 
 intention. 
 
 21,22. &y Epyov émoinaa (év caBBdrw), Kal mwavrec 
 BavpdZere dua rovro. Mwioijc dédwxev x. 7. 4. The argu- 
 ment seems to be, ‘I have done one work (on the sabbath), 
 but you habitually violate that day, and that in keeping 
 Moses’s own Law. Sense and Grammar alike require, 
 that did rovro should be assigned to ver. 21. as following 
 OavuaZere immediately. For how could it be said, that 
 because Christ wrought a miracle, or that the people 
 marvelled, therefore Moses gave circumcision? And 
 moreover @avpazw is rarely, if ever, used absolutely, with- 
 out a Case. epi-réuvw = circum-cido = circum-cise. 
 
 23. avOpwroc, simply a human being, without, of 
 course, any accessory idea respecting the time of life; 
 since circumcision was performed on the infant. So 
 again, ch. xvi. 21., éyevv0n avOpwroe cic tov Koopov.— 
 Xodare from yodry bile. ‘Odor dvOpwrov, an entire man, 
 a man in all the parts of his body. 
 
 There is a threefold antithesis, apparently, in this 
 verse: (1) Between circumcision which was the inflict- 
 ing of a wound, and healing; (2) between one part only 
 of the body as afflicted by circumcision, and 6doc avOpw- 
 moc; (3) between Moses and Christ; for the éuoi occu- 
 pies a place of emphasis in épot yodG@re. 
 
 24. xar’ obw. LI may indeed seem AT FIRST SIGHT 
 to be acting contrary to the Law of Moses ; but examine 
 the matter further, and you will form a juster judgment. 
 
 27. ovdeic yevwoxer wéOev éoriv. A mere fancy, 
 grounded perhaps upon tradition, but contrary to the ex- 
 press teaching of the Old Testament, in which it was 
 declared that Christ should be born in Bethlehem of 
 Judea. (Mic. v. 2.) 
 
CHAPTER VII. 63 
 
 28. Kxapé oidare x. 7. . The Jews knew, certainly, 
 that our Lord was an Israelite, of the family of Joseph, 
 or rather of Mary; brought up at Nazareth, a frequenter 
 of Galilee, a worker of miracles, a pretender to Divine 
 inspiration &e.: but of the real greatness of his character, 
 origin, and claims they were utterly ignorant; as is inti- 
 mated in the words immediately following, and declared 
 in chap. viii. 19. cat am’ éuavrov. kai = and yet. 
 
 32. ijkovoay....Tov dydov yoyyvlorroc, heard the 
 multitude murmuring. They did not merely hear of it. 
 
 35. tiv diacropdy tov “EXAjver, the Jews dispersed 
 among the Greeks or Gentiles. 
 
 37. rH éoxarn hepa x... This was the eighth 
 day of the feast, and was the most joyous of all its joyful 
 days. On it an interesting ceremony used to be per- 
 formed; not of Divine appointment, but exceedingly 
 striking and significant. The priest drew water from 
 the pool of Siloam, and brought it into the temple, where 
 he poured it out upon the victim extended on the altar ; 
 psalms of praise being sung meanwhile, viz. the Psalms 
 from 113 to 118. Some say that this libation took place 
 each day of the feast; and, that it was to commemorate 
 God’s supplying the Israelites plentifully with water in 
 the wilderness. 
 
 38. KaOwc eizev f ypagh. The reference is, not to 
 any particular words, (though specially perhaps to Isai. 
 xii. 3., xl, 3.) but to the general promises of Scripture 
 that the Holy Spirit shall be abundantly poured out on 
 God’s people in the latter days, i. e. during the Gospel 
 dispensation. 
 
 39. ob Zueddov, referring perhaps to the Pentecostal 
 out-pouring of the Spirit. The ov agrees by attraction 
 with Ivevparoc. 
 
64 CHAPTER VII. 
 
 — ovrw yao fv Ivevpa. Tvetpa, not having the 
 Article, signifies here the influences of the Holy Spirit. 
 Perhaps, therefore, it is not necessary to supply édedopévor, 
 but only to take the negative with some restriction, as 
 referring to those special influences peculiar to the New 
 Testament Church. If dedopévoy is requisite here, it is 
 equally so in Acts xix. 3. (ovdé ei Ivetpa ayy éorev 
 HKovoaper. ) 7 
 
 40. 6 xpodhrne, spoken of by Moses, Deut. xviii. 
 
 42. In this verse we find some of the multitude 
 giving detailed accounts as to whence (7é0ev) the Christ 
 was to come; whereas, a few verses before, some were 
 asserting that no one knew whence he came. It must 
 be remembered that in a great crowd there would be 
 great diversities of opinion, various measures of know- 
 ledge, and different degrees of candor. 
 
 43. exicua; a word which here, as everywhere in the 
 New Testament, means a rent in a body, literally or 
 figuratively. 
 
 45. oi urnpérat, mentioned in ver. 32. 
 
 49. émxardparoi cio. If such was the language 
 and feeling of the Jews, (and the heathen spoke and 
 acted with much the same sentiments,) our Lord might 
 well mention, as a peculiarity of his Dispensation of 
 religion, of mrwxot evayyediLovrat. (Matt. xi. 5.) 
 
 50. Mark the progress of Nicodemus in courage. 
 He first comes to Jesus by night; he then, (on the 
 present occasion,) pleads in general terms that common 
 justice should be done him; and, at last, when all the dis- 
 ciples were neglecting their duty and deserting their 
 Master, he, regardless of consequences, assists Joseph of 
 Arimathea to perform the funeral rites. 
 
CHAPTER VIII. 65 
 
 52. mpophrne éx rig Tadtiaiac ovx éyhyepra, No 
 prophet has been raised out,of Galilee. A palpable lie: 
 since Jonah, Nahum, Habakkuk and Amos all came 
 from that region; perhaps also Elijah. 
 
 CHAPTER VIII. 
 
 THE entire narrative of “the woman taken in a- 
 dultery,” which occupies the first eleven verses of this 
 chapter, is by many considered spurious: and certainly 
 it admits of being questioned, far more than any other 
 part of this Gospel of equal length. Yet, on the whole, 
 the evidence in its favor, both external and internal, pre- 
 ponderates. Probably,the chief difficulties connected with 
 it have arisen, in the first instance, from the presumptuous 
 arrogance of those who fancied themselves wiser than the 
 Evangelist, or Him by whom the Evangelist was in- 
 spired; and who, fearing that the licentious might take 
 encouragement from this woman’s impunity to continue 
 in sin, thought proper to drop it from the Scriptures. 
 The student who desires further information should con- 
 sult Horne’s Introd. vol. tv. Part 1. chap. 11. sect. v., 
 or Bloomf. Recens. Synopt. in loc. 
 
 1. ‘Inootc dé x. r.X. This verse stands closely con- 
 nected with the end of the preceding chapter:—The 
 members of the Sanhedrim went each one to his own 
 house; but Jesus went (cari rd #80c) to the Mount of 
 Olives. 
 
 2. «abicagc. The Verb xabiZw, like cizrw in ver. 6., 
 is properly a Transitive Verb: but both are frequently 
 used, with an ellipsis of éaurév, as Intransitive. 
 
 G2 
 
 ' 
 
66 CHAPTER VIII. 
 
 4, én avropwpy; sometimes written in one word, 
 éxavropwpy. It is derived from airéc and gw&p, and this 
 last from gépw. It signifies, primarily, being caught in 
 the act of theft, and hence, being caught in any act: and 
 as one thus detected is indubitably guilty, it comes to 
 mean certainly, manifestly; thus in Xen. Sym. 11. 13. 
 éx’ avropwpw eihnupac wrovowrarog wv. Perhaps this 
 last is its meaning in this place. 
 
 5. évereiharo rac roavracg AiMoBoretoBar. Abalev 
 is a reading generally preferred for AcGoforcie0ar. The 
 latter from di@oc and Paddw, the former from AiPo¢ only. 
 It is observable that the accusers say only rosabrag such, 
 not ravrac these: indeed, this they could not affirm, un- 
 less the woman whom they were accusing had been a 
 betrothed virgin; for such only were ordered to be 
 stoned (Deut. xxii. 23, 24): all adulterers, were re- 
 quired to be put to death, but the mode was left in other 
 cases undetermined. Probably, however, custom very 
 soon made what was obligatory only in one case, usual 
 in all; and this supposition derives confirmation from 
 Ezek. xvi. 40, taken in connection with its context. 
 
 6. rovro cé éXeyoy weipdlovrec avroy x. T. X. Had 
 he pronounced sentence of condemnation, they might 
 have accused him of arrogating to himself the office of a 
 judge; had he acquitted, they might have said that he 
 was a contemner of the Law of Moses, and an en- 
 courager of vice. 
 
 The crime of adultery had become so general since 
 the Babylonish captivity, that the various laws concerning 
 it had grown out of use ; and had all suffered death who 
 ought to have died aceording to these laws, the popula- 
 tion of Judea would haye been not a little thinned. 
 
CHAPTER VIII. 67 
 
 — Karnyopeiy airov. Verbs of accusing, condemning, 
 &e., have in Greek a directly opposite construction to what 
 they have in English. We say, 7’0 accuse one of murder, 
 putting the person in the Accusative, (the Objective 
 without a Preposition,) and the crime in the Genitive 
 (the Objective with of); the Greeks on the contrary say, 
 Karnyopeiv rivoc govoy, putting the person in the Genitive, 
 the crime in the Accusative. ; 
 
 — typagev eic tiv yiv, probably no significant 
 characters, but merely random strokes. He thus inti- 
 mated that he did not consider himself concerned to 
 pronounce sentence either way; and at the same time 
 gave to his enemies leisure to reflect on their own 
 malignity, and to the woman time to recover a little 
 from her confusion. 
 
 7. 6 dvapdprnroc, of this particular sin. Our Lord 
 speaks merely with reference to the matter now in hand; 
 and must not by any means be understood as if laying 
 down a general principle of judicature. The judicial 
 character of a legally appointed judge is, of course, so 
 long as he retains his office, irrespective of his private 
 conduct. But, indeed, it by no means appears that these 
 Seribes and Pharisees had any judicial character at all. 
 
 — rov di@ov. The Article is important, and ought 
 not to be lost sight of. Bishop Middleton draws from it 
 an argument in favor of the genuineness of the whole 
 narrative: as he thinks an interpolator would not have 
 been so accurate. The chief witness or witnesses were, 
 in cases of (stoning, required first to throw a stone at 
 the guilty party, as a signal for the rest to join (Deut. 
 xvii. 7.). It is this signal-stone of which our Saviour 
 speaks, and which he calls car’ éLoyyy THE stone. 
 
68 CHAPTER VIII. 
 
 8. eypader cic Thy viv. Before, he thus gave leisure 
 to reflect; now, opportunity to act. 
 
 9. ovvechoewe. ocuvv—etcijore = Con-science. 
 
 — cic xaO’ cic, a popular, and therefore ungrammatical, 
 idiom for cic xa’ gva. These and the following words 
 must not be interpreted with excessive strictness, as if 
 there was a regular gradation of ages between the first 
 who went out and the last; indeed, the Plurals zpeofv- 
 répwy and ésxydrwy would hardly allow of such an inter- 
 pretation. A gradual stealing away is all that is 
 meant. Perhaps, too, the mpeoBurepon may signify here 
 the more honorable; and the éoxaro, those of lower 
 rank. 
 
 — povoc....év péow. The former word referring to 
 the accusers and witnesses, who alone went out; the 
 latter, to the company of the disciples, and the people 
 who were looking on. Compare Luke ix. 18. éyévero év 
 a) eivae avrov MPOEVXOMEVOY KaTapdvac, oUYHCAY a’TO 
 ot pabyrai. 
 
 11. ovdé éyw ce xaraxpivw, ‘Nor yet do I take upon 
 myself, as if I were aruler and a judge, to condemn thee : 
 yet I give thee advice ;—zopevouv Kai pncére &paprave.’ 
 Strange that any should have imagined such a narrative, 
 winding up with such an exhortation, to be of dangerous 
 or doubtful tendency ! 
 
 12. aaAtv ovy. The interruption occasioned by the 
 circumstances just related having ceased, Jesus “again” 
 addresses himself in general terms to the people. Per- 
 haps the glories of an Eastern sky and a mid-day sun 
 suggested the idea of duc. 
 
 — éyv 7H oxoria, in the darkness; an emblem of ignor- 
 ance, sin, and misery. . 
 
CHAPTER VIII. 69 
 
 13. ov mepi ceavrod x. tr. X. They quote his own 
 words. See v. 31. 
 
 14. xév, for cai éav, even if, although. The argu- 
 ment in this verse seems to be as follows :—‘Though in 
 ordinary cases a person’s witness of himself ought not to 
 be admitted, yet an exception must be made in my case ; 
 since it is not possible that any one else. should bear 
 witness for me, my origin and end being alike to you 
 unknown. I know, however, whence I am, and whither 
 I go: and hence, under these circumstances, you are 
 bound to receive my testimony, even concerning myself. 
 Nor am I, (ver. 16.) after all, to be regarded as a mere 
 solitary witness; for my Father also attests the truth of 
 my claims.’ 
 
 There is but an apparent discrepancy between these 
 words tpeic ovk oldare x. Tr. A., and the admission made 
 in vil, 28.: for there Christ spoke of his human origin, 
 here of his Divine. 
 
 15. ‘You take upon yourselves unhesitatingly to 
 judge me, and that on mere carnal grounds ;—the mean 
 condition of my earthly parent, my own poverty &c. :— 
 but I judge no man, for that is not now my office and 
 business: I am come to save, not to judge: “ouvx 7\Oor 
 iva Kpivw tov Kéopov, a\N iva owow Tov Kédopor.” 
 xil. 47. 
 
 18. paprupet wept euov 6 mepac pe Tlaryp. The 
 Father bore witness concerning Christ by a voice from 
 heaven thrice; (at his baptism, Matt. iii. 17., on the 
 Mount of transfiguration, Matt. xvii. 5., and when the 
 “ Greeks” were desiring to see him, Jolin xii. 28.); by 
 the miracles which he wrought by his hands, John v. 
 36.; by the prophecies, types, and ceremonies which had 
 
70 CHAPTER YVIII. 
 
 foreshown his Advent, Rev. xix. 10.; and, we may add, 
 by the punishments inflicted upon his enemies, as also 
 by the descent of the Holy Ghost upon the Church: but 
 some of these events were subsequent to the present 
 discourse. 
 
 19. ov éorv 6 marnp cov; words evidently spoken 
 in derision and contempt. 
 
 20. év ro yalodudaxiw. The treasury was in the 
 Court of the women, and contained thirteen chests: one 
 for the women’s offerings, the other twelve (probably) 
 for each of the twelve tribes. «at before ovdeig = and yet. 
 
 21. é€v rq apapria drobayeiofs.—an admonition, not 
 a prediction; still less a denunciation: as is evident from 
 ver. 24. 
 
 22. The unworthy insinuation in this verse was 
 probably thrown out by the ruling Jews to excite the 
 prejudices of the people. Suicide, however admired 
 among the heathen, was, in theory at least, condemned 
 by the Jews. 
 
 23, 24. Our Lord explains :—‘ Our characters and 
 dispositions, our objects and tendencies, are so diametri- 
 cally opposite, that unless an entire change take place in 
 you, it is morally impossible we should be eventually 
 associated in that region of glory to which I am going. 
 But no change can take place in you except by your be- 
 leving in me as the Messiah, and applying to me as such.’ 
 
 25. ov ric ct; the ob emphatic:—‘Who are you 
 that make these lofty claims, and utter these terrible 
 threats ?” 
 
 — riv apxnv seems to be transposed here from its 
 proper position, perhaps for the sake of emphasis. The 
 common Version probably gives the right meaning to the 
 
CHAPTER VIII. 71 
 
 expression. Some would render rijyv apyyv by omnino, 
 altogether: but this would require that a Negative pre- 
 ceded. 
 
 26. moddAd tyw x. 7. A. I am able &e. a frequent 
 meaning of tyw. After adda but, seems to be intended, 
 “TI forbear to do so, I content myself with saying ;” or 
 some similar connecting link. 
 
 28. drav twbwonre. However obscure these words 
 may seem to us, they were probably not altogether so 
 obscure to the Jews. see xii. 34. 
 
 — rére yvwoecOe. ‘Ye shall have such abundant 
 evidence, by the descent of the Holy Spirit, the preach- 
 ing and miracles of my apostles, the fulfilment of my 
 prophecies, and the visitation of my adversaries, that 
 many of you will actually believe, and be saved; and 
 those who continue unbelieving, will perish without the 
 shadow of an excuse.’ 
 
 33. daxexpiOnoay avrg. Commentators generally tell 
 us that these answerers were not the persons just men- 
 tioned as having believed: but surely the plain meaning 
 of the words is, that they were. Let it be remembered, 
 that it was possible for many to be convinced in their 
 minds that Jesus was the Christ and to have some incli- 
 nation to become his followers, who nevertheless were 
 far from being his attached and devoted servants, and 
 might easily be roused into doubt and gainsaying by 
 anything which sounded to them harsh. ? 
 
 — ovdevi dedovdevKaper cwrore. As a nation the Jews 
 had been in bondage to the Egyptians, and the Baby- 
 lonians; as a generation they were even now groaning 
 
 under the Roman yoke. These words therefore are pal- 
 pably false. 
 
 a 
 
 ‘om 
 
72 CHAPTER VIII. 
 
 34. doddoe is properly an Adjective; and is found in 
 each of the three Genders in the New Testament. The 
 Masculine and Feminine need no reference: for the 
 Neuter, see Rom. vi. 19.—zapaorncare ra pédyn dpov 
 dovAa TH OuKatogvvy. 
 
 35. 6 dé dovd0c, Now the servant &c. The same 
 word continues to be used, but its illustrative application 
 is changed. 
 
 41. The Jews now, at length, perceive that Christ is 
 not speaking of mere natural birth; and at once exclaim, 
 ‘Weare not the offspring of idolatry, (this being the most 
 probable signification of ropveia here, as often elsewhere, ) 
 but of God.’ é« wopveiac ov yeyevvjpefa Ke. seems to 
 mean, ‘ We recognize no idol, or false god, as the object 
 of our adorations, and the prime author of our being: 
 we assign all this to God.’ 
 
 44, dyOowmoxrdvoc, a murderer, a man-slayer : from 
 avOpwroc, and exrova Pertect Middle of xretvw. The 
 accent on the penult, shews that the Substantive is used 
 actively. dx dpxiie, from the beginning of the world. 
 
 — There is great difficulty in the latter part of this 
 verse, i. e. in the clause cat 6 warijp avrov. After all, the 
 common rendering seems the best: nor does it render the 
 Article pleonastic; since, as has been previously observed, 
 the Article is sometimes used merely to give emphasis and 
 distinction; as we say in English, He is rx philosopher, 
 he was THE warrior, &c. 7. e. pre-eminently so. 
 
 AG. epi &papriac, concerning any sin (in life,) or 
 error (in doctrine. ) 
 
 48. daydvov zxec. This expression, which occurs 
 also in vil. 20., is said by some to be = paivy, thou art 
 mad: buggt is better to understand it in the literal, usual 
 
 sense. . 
 
CHAPTER VIII. 73 
 
 50. ‘But I need not be anxious about my own 
 glory, there is another who cares for that; another 
 “who seeks (it).” 
 
 52. ov pi yevonrae Oavarov x.7.r. ‘He shall in 
 no-wise taste “the bitter pains of death eternal.” 
 
 56. wyaddudearo, sprung forward with joyful desire. 
 dyad\aw perhaps from adAoua, I spring: but this is 
 very doubtful. 
 
 57. xevrijxovra érn. Christ was, in fact, little more 
 than thirty years of age: but gravity, and, still more, ac- 
 quaintance with grief, might make him appear older. 
 
 58. piv APpadu yevéoba, éyw eit. Before Abra- 
 ham was created, I am. One of the most magnificent 
 passages in Holy Writ; and a most certain evidence of 
 the pre-existence of Christ. It is remarkably similar to one 
 in the Psalms, rpo rov Opn yernOijvac ov ei. Psal. Ixxxix. 
 2.(Sept.). One is almost tempted to view the “éyw eipe” 
 as an assumption of the incommunicable name of the 
 Great Jehovah, the 1 am: but the same phrase occurs 
 so frequently under circumstances in which such a sup- 
 position is inadmissible, that the temptation must be 
 resisted. 
 
 59. Stoning was the appointed punishment for blas- 
 phemy; and was inflicted, we know, in the case of Shelo- 
 mith’s son. Ley. xxiv. 10—15. and 23. It is doubtful 
 whether we are to understand anything miraculous, in 
 Christ’s escape. ’Expv(n, 2 Aorist Passive in a Middle 
 sense. This is one of the few Verbs of which both the 
 Aorists are in use. 
 
74 
 
 CHAPTER IX. 
 
 2. THE question put by the disciples implies two 
 erroneous suppositions: (1) that every personal affliction 
 is the punishment of some particular sin or sins; (2) 
 that it was possible for a man to have been guilty of sin 
 before he was born into the present world. This latter 
 hypothesis proceeds upon the doctrine of a metempsycho- 
 sis, which it is certain that the Pharisees held with 
 reference to the good, and which the common Jews may 
 have believed with regard to all men indiscriminately. 
 
 3. Our Lord does not of course intend to say that 
 neither this man nor his parents had ever committed any 
 sin, but only in that sense in which the enquiry was 
 made. The man’s affliction had no connection with any 
 particular personal transgression; but he had been born 
 blind in order that ra épya rov Ozod pavepwOy Ev ato. 
 
 A, éue det x. tr. X. Me as well as the rest of men, or, 
 me more than all men: for the égué certainly has some 
 emphasis, or we should have had dei pe épy. 
 
 6. éméypioe rov mndov Ext rove OpPadpove Tov Tupdod. 
 Smeared the clay over, (or upon) the eyes &c. “If it be 
 said, that, in ascribing the cure of blindness to the 
 anointing of the eyes with clay, &c. we lay ourselves 
 open to the imputation” (of attributing effects to causes 
 inadequate to the purpose); “we reply, that we ascribe no 
 such effects to such causes. We perceive no virtue, or 
 energy in these things,” (these symbolical actions) “more 
 than in other things of the same kind. They are merely 
 signs to connect the miracle with its end.” Paley. Our 
 Saviour may have employed the symbolical process here 
 
CHAPTER IX. 15 
 
 recorded, in order to teach us that deeds as well as 
 words of mercy are allowable on the Sabbath. By the 
 command in ver. 7., too, he shews us that we are justi- 
 fied in endeavouring to obtain a cure for our own dis- 
 eases, as well as in relieving the sufferings of others, on 
 that day. 
 
 7. vinxrw, I wash any particular part of the body; 
 
 xeip xelpa virrer Oaxrudog dé Saxrvdov. 
 Aoww I wash the whole body, as of a dead person ; 
 
 exeKXeTo diog ’AyidXevc 
 dui wupi ornoa Tpiroda péyar, dopa Tax.oTa 
 IladrpoxX\oy Aovoeray amo Bporoy aiparoevra. 
 Hom. Il. =. 343. 
 
 mruvw, I wash clothes or things ; 
 
 (wruvoi) 006 eiwara ovyadoerTa 
 zvveckov Tpwwy adoxou.—Hom, Il. X. 155. 
 
 These words, however, are sometimes more loosely 
 used; but not in the New Testament. Nivac 1 Aorist 
 Imperfect Middle. 
 
 8. In this verse, after ro mpdrepor, 6714, MSS., Ver- 
 sions, and Fathers, vary between rv@ddé¢ and zpogairne. 
 It matters little which reading be adopted, and perhaps 
 both were originally written, rupdd¢ cai zpocairne. 
 
 — 6 xaOhperoc kat rpooaréyv. Imperfect Participles, 
 not Present: he who used to sit and beg, or, who was sit- 
 ting and begging. 
 
 9. add... .cdAoz, = alii... alii, = some... .others. 
 
 11. The very simplicity and distinctness of the 
 man’s narrative shew him to have been possessed of a 
 strong and vigorous understanding; and almost prepare 
 
 5? 
 us for his subsequent conduct and observations. 
 
76 CHAPTER IX. 
 
 16. wapa with Genitive = from; with Dative = by, 
 near, nith, (apud) ; with Accusative = to. 
 
 — addot Edeyov. dddor even of the Pharisees. 
 
 17. ov ri déyetc. It is observable that here the 
 Pharisees ask his opinion, though afterwards (ver. 34.) 
 they upbraid him for giving it. vd is emphatic; and ére 
 for xaOdrt, as to this that. By mpodirng we are merely to 
 understand a prophet in general, a “man of God;” not 
 _ 0 xpopyrnc spoken of in Deut. xviii., still less the Messiah, 
 and least of all the “Son of God.”” The man who speaks 
 knew, as yet, too little of Christ to entertain such views 
 concerning him. 
 
 18. drov = rov xpdvov év y. 
 
 22. ovverefewro. Pluperfect Passive in Middle sense. 
 The Jews had-made-an-agreement -among-themselves, in 
 order that (iva) ke. 
 
 — abroy duohoynon Xproroy (eivac), should have con- 
 Fessed that he was Christ, not THE Christ. Xprorde is 
 used as a proper name, or else it would have the Article. 
 
 — anoovvaywyoc from azé and cvvaywyn, excommu- 
 nicate. The Jews had three kinds of excommunication. 
 The first and lightest did not even absolutely exclude 
 from the synagogue, and lasted only thirty days: the 
 third and severest, amounted to total and perpetual 
 excision from the Jewish Church. The second kind is 
 supposed to be intended here. It forbad all attendance 
 at sacred meetings, and all personal intercourse: its in- 
 fliction, too, was accompanied with curses and denun- 
 ciations. 
 
 24. ddc ddkay ro Oem, Give glory (not THE glory) 
 to God. It wasacommon form of adjuration when a 
 person was being exhorted to make any confession. So 
 
CHAPTER IX. 77 
 
 Joshua said to Achan, dd¢ ddéav onpepov ry Kupiy Oe@ 
 IopayA, Kai dd¢ rijv éLopodoynow. Josh. vii. 19. (Sept.) 
 
 26. eizoy dé airg maddy x. 7. A. By reiterated and 
 various questions they strive to throw the man off his 
 guard; and to betray into some statement unfavourable 
 to himself or to Jesus. 
 
 30. év yap rovr». Tap frequently as here acquires 
 the force of a sort of interjectional Adverb. 
 
 — ipetc, ‘the ecclesiastical rulers of our land, whose 
 business therefore it is to see to all such matters.’ 
 
 31. This verse throws light upon the signification of . 
 mpopynrng in ver. 17.; and shows in how subordinate a 
 sense the word is there employed. 
 
 32. é& rov ai@voc,= an’ dpyiic, from the beginning, 
 FSrom old time. The assertion made in this verse, is not 
 of course of inspired authority, but it appears to be borne 
 out by facts: and though modern science can in some 
 cases reach the case even of those who have been born 
 blind, yet it cannot heal them by the application of clay ; 
 and hence the miracle is a miracle still. 
 
 36. This man exhibits a teachable, as well as a 
 manly, spirit. 
 
 37. 6 Aad@y pera ov Exeivoc corr. He who talketh 
 mith thee is he. 
 
 4}. «i rupdol ire x. r. A. We are not to conclude 
 from this, that sins of ignorance are free from guilt. 
 Under the Law, sacrifices were appointed for their ex- 
 piation, which implies that they incurred guilt; and our 
 Saviour tells us expressly, 6 po) yvovc, romoag de dita 
 t\nyGv, dapnoerac ddiyac, The sin here referred to is 
 the sin of unbelief, and the declaration concerning it 
 must be taken comparatively. 
 
 H2 
 
78 
 
 CHAPTER x. 
 
 1. "Apay dunv. No discourse of our Lord’s that. 
 we know of ever began with these words; and it may 
 therefore be inferred, that the present chapter is imme- 
 diately connected with the preceding one. 
 
 — cic tiv avAhy. The sheep-folds here alluded to 
 were not substantial buildings covered in; but merely 
 
 inclosures, sufficiently fenced round to secure them from 
 ‘the attacks of wild beasts; and even these managed 
 sometimes to leap over the fence, and get among the 
 sheep. Homer frequently refers to such an_ oc- 
 currence. 
 
 — kdéxrncg Kat dnorhe, distinguished as our thief 
 and robber: the former, one who steals or pilfers, in a 
 private manner; the latter, one who robs openly, as on 
 the highway. 
 
 3. rii¢ dwvijc. From the next clause, this seems 
 really to mean the voice. But as far as the word itself is 
 concerned, it might mean a whistle, or any other sound 
 used for calling the sheep. 
 
 4, é& arn. “ Quod jam dixerat ééayerv, (educere) 
 nune dicit é(dAXev, (emittere).” Grotius in loc. The 
 words seem to be used interchangeably ; and here, as in 
 many instances, not even the idea of force is neccessarily 
 involved in ékGaddw. 
 
 — turpoo0ev airayv ropeverat. So the shepherds do 
 in the East to this day; and so also, (it is said,) they do 
 among the Spaniards, who of course derive the custom 
 from the Moors. 
 
 5. Our Lord explains how it is that the pious Jews 
 
CHAPTER X. 79 
 
 were so much more ready to hearken to his voice, than 
 to that of the Pharisees. 
 
 6. rapomuia, from rapa, and olpoc a path, means any 
 ordinary every-day saying, a proverb, such as might be 
 spoken en route. In this sense St. Peter uses it, (2 Pet. 
 ii, 22.). But with St. John, (and in his writings alone, 
 of all the New Testament, is it found with the single 
 exception just named,) it is=rapaforh,=a parable, a mys- 
 terious saying. 
 
 7. It seems almost impossible to decide whether 
 this formula radu ody or ody radu, is used as the intro- 
 duction of a new discourse delivered on a different 
 occasion, or as the connecting link between the different 
 parts of one discourse. Perhaps what follows was 
 spoken at another time, but is put here by the Evange- 
 list, as parallel in sense and in a measure in words, to what 
 precedes, and also as explanatory of it. 
 
 8. apd éuov. These words are questioned by some, 
 rejected by others. Yet they seem essential to the sense ; 
 and there is besides a good deal of external evidence in 
 their favour. It is manifest that Christ could not mean 
 that God’s inspired messenger in ancient times, to whose 
 testimony he often appeals, and whom he repeatedly had 
 recognized as commissioned from Heaven, were xAerrai 
 kat Anorai. It follows that his condemnation is directed 
 against those who had opposed themselves to his claims, 
 either actually in more recent times, or virtually in 
 earlier ones: perhaps “false Christs,’ and “ false 
 prophets,” whose names have not come down to us: and 
 no wonder, for ob« ijkovoay airoy ra rpdara. 
 
 9. éyw sige i Ovpa. To infer from hence that the 
 Saviour was literally and actually a door hanging upon 
 
80 CHAPTER X. 
 
 hinges, would not be a whit more absurd than to ground 
 the Popish doctrine of transubstantiation on these 
 words rovrd gore 70 owpa pov, Nay, in some respects it 
 would be less so, inasmuch as it would not ascribe 
 ubiquity to a created body. 
 
 10. O%w, properly to sacrifice, hence to kill in 
 general. 
 
 11. 6 wotpyy 6 Kadéc; pre-eminently so. This 
 seems to be all the force of the Article here. 
 
 — wrép rev xpopdarwy. For the sake of, on behalf of, 
 the sheep. 
 
 12. Though probwrdc, like its English equivalent 
 hireling, is often used in a bad sense, it does not seem 
 necessary to understand it so here. Our Lord distin- 
 guishes his own pre-eminent anxiety for his sheep, his 
 own sheep, from the comparative indifference of one who, 
 though perhaps desirous to do his duty by his charge, is 
 not likely to prefer their interest and safety to his own. 
 
 14. y.vwoxw expresses knowledge, but something 
 more than knowledge too: approval, complacency. 
 yirwoKer Kipwoc dcov duxaiwv. (Peal. i. 6.). 
 
 15. xaO&e ywwoxe, x. 7... The break occasioned 
 by the division of the verses is particularly unfortunate ; 
 and seems to have misled even king James’s translators. 
 The passage should read thus with the preceding words : 
 “T know my (sheep,) and am known by mine, in like 
 manner as my Father knoweth me, and I know the 
 Father.” 
 
 — rv Wuxhy pou riOnue drep tov mpoBdrwy. As 
 the period draws near for the Saviour’s offering of 
 himself he begins to speak more openly concerning his 
 death, in order to prepare the minds of his disciples. 
 
CHAPTER X. 81 
 
 16. adda mpdBara tyw x. 7-d. He speaks appar- 
 ently of the Gentiles who, as well as the Jews, were 
 already his, as Sovereign Lord of all, and his by gift 
 from his Father; (chap. xvii. 2.) and among whom, 
 he foreknew, would be found multitudes who would 
 embrace his faith, and submit themselves to his laws. 
 
 — pla oipvn, cic rouuhy. One, and one only. 
 Wherein this unity consists, St. Paul tells us Eph. iv. 5, 
 6. sic Kupwe, pia miore, ev Parriopa* eic Ogoc Kal 
 Tlarip mavrwy, 6 ext mavTwr, cal dua mavrwy, Kai éy 
 maow vpty. 
 
 17. de rovro x. 7. d. Not that our Lord’s giving 
 himself as an atoning sacrifice, is the only or chief cause 
 of the Father’s love to him; the very thought were 
 impious: but it is an act which He approves of, which 
 He looks upon with complacency. 
 
 18. obdefc, not simply no man, but no one: the 
 word excludes the idea of compulsion from any quarter. 
 Our Lord’s sacrifice of himself was as voluntary as it 
 was acceptable. Hence the Socinian objection against 
 the doctrine of the atonement, as if it represented the 
 Deity as unjust, in laying upon the innocent the punish- 
 ment due to the guilty, is equally groundless and 
 blasphemous. 
 
 — ravrnvy riv évrodnv’ “Evrody, from éyvré\Aw,= 
 mandatum, a charge, commission. The word refers to all 
 collectively which had gone before :—‘It is my Father’s 
 commission to me, that I should save my sheep, by 
 laying down my life.’ 
 
 The discourse from ver. 1—18. inclusive, consists 
 of three distinct portions. From ver. 1—5. our Lord 
 speaks of himself as alone the means of admission into 
 
82 CHAPTER X. 
 
 the sacred office of the ministry; and draws a contrast 
 between the faithful shepherd who, entering through 
 him, and recognized by him, tends his charge diligently 
 and successfully, and the unauthorized intruder who 
 takes upon himself to discharge the holy functions irre- 
 spective of the approbation of Christ, and instead of 
 feeding the flock cdémree cat Over xai droddAvor: from 
 7—9. he describes himself still, as a door, but with 
 reference to the sheep, not the under-shepherds: from 
 11—18. he changes the figure, and describes himself as 
 the good shepherd. 
 
 22. ra éyxaina (from éyxawifw) is the Septuagint 
 word for the Feast of the Dedication. This feast was in- 
 stituted by Judas Maccabeus to commemorate the 
 cleansing of the temple from the pollutions of Antiochus 
 Epiphanes, about B.c. 175, It began on the 25th of 
 the month Chisleu, answering to our 15th of December, 
 and was observed for eight days in succession. (1 Macc. iv. 
 59.) It was one of the most joyous of Jewish festivals, 
 and was distinguished by a general illumination, whence 
 it was also cailed the Feast of Lights. 
 
 — xepwy nv, it was winter, and therefore, perhaps, 
 stormy weather. 
 
 23. mepierarer, was walking in Solomon’s porch; a 
 common place of resort, probably, for those who wished 
 to impart instruction; as was  otkidn (oroa) with 
 Zeno and his followers. ? 
 
 “‘Solomon’s porch’? was on the eastern side of the 
 Temple, and was at one time the only portico connected 
 with it. It was called “ Solomon’s,” as being, in part, the 
 selfsame which Solomon had erected, and the only part 
 of his building left standing by the Babylonians. Some, 
 
CHAPTER X. 83 
 
 however, think it merely stood on the same ground as 
 that raised by Solomon, and hence derived its name. 
 
 24. hy wuyiy aipec; dost thou lift up our soul? 
 i.e. keep it suspended, in doubt? Compare Eur. Hee. 
 65 :— 
 
 Ti wor’ aipopat évvvyxos ovTw deyact, pacpacty ; 
 
 25. — cizov tiv x. 7. dA. ‘It is useless for me to 
 repeat asseverations which you will not believe: judge 
 for yourselves by my works.’ 
 
 28. ov pn) arddwyrac eic TOY aiova. They shall in 
 no wise perish ; no, never. The promise is made only to 
 those who are actually sheep of Christ; and who hear 
 (i. e. obey) his voice. 
 
 30. éyd cal o Ilarip év éopev. One in “substance, 
 majesty, and glory ;” and therefore, one in consent, and 
 aim. 
 
 31. éBdaracar, took up: but the word seems to give 
 the idea of weight in the stone, and perhaps, too, of 
 fetching ; for they would hardly find stones large enough 
 for their purpose within the precincts of the temple. 
 
 32. “A soft answer turneth away wrath.” The 
 expostulation of Christ seems to have checked his ene- 
 mies, and some of the better sort of the people may have 
 interfered on his behalf. Besides, if our suggestion about 
 Bacragw was right, there had been time to reflect. 
 
 33. ov avOpwroc wy Toic ceavrdy Oedv. Then it 
 is plain that the Jews understood the words ¢yw cat é 
 Nlarnp év éoper, as an assumption of Divinity: nor does 
 our Lord tell them they mistook his meaning; though 
 in what follows, he appears to aim at turning off their 
 indignation from the mere claim to be called God, to the 
 question of his actual Divinity as Son of God. 
 
84 CHAPTER X. 
 
 34. éyw siza, Oeot gore. Quoted from Psal. lxxxii. 
 6., where they are spoken to magistrates. 
 
 35. mpoc ovc...-eyevero, to whom the word of God 
 was addressed. 
 
 — kai ov dvvarac AvOjvac H ypagyn. These words 
 should all be read parenthetically. Atvara:, as often be- 
 fore, in the sense not of absolute, but moral, impossibility 
 or unfitness:—‘The Scriptures must not be broken, de- 
 stroyed, or nullified.’ Then the passage is, ‘And you 
 may understand them as you can, but they cannot, must 
 not, be overlooked or denied.’ 
 
 36. iyiace, consecrated, set apart. 
 
 This verse, while it by no means denies our Lord’s 
 Divinity, or, indeed, diminishes aught from his claims, 
 certainly was intended to allay the immediate excitement 
 of the people. We may venture to paraphrase thus: 
 “Do not stone me simply because I have seemed to 
 assume the name of Deity. Magistrates and judges 
 have in old time been called gods, and that by inspired 
 authority. Now if they, who were mere men without 
 any pretension or claim to even a special mission from 
 heaven, bore that sacred appellation; surely I, who at 
 least am set apart by God, who have long openly as- 
 serted that I was sent into the world by him, may call 
 myself the Son of God, without being deemed a blas- 
 phemer. What I mean by calling myself thus is an- 
 other matter; and must be inferred from my works. If 
 I do not, &c.’ (ver. 37, 38.) 
 
 39. Here it is evident that the Jews understood our 
 Lord as still laying claim to a Divine nature, though, 
 perhaps, in terms to them less offensive. 
 
 — einer ex tho xElpog a’rwy. Probably by some 
 miraculous means. 
 
CHAPTER XI. 85 
 
 40. sic rov rorov. Bethany or Bethabara. 
 
 — Epevery exci, about four months; visiting, how- 
 ever, other places occasionally. 
 
 It seems manifest, particularly from St. John’s 
 Gospel, that, though the ancient Jews had expected that 
 the Messiah would be a Divine Person, the modern 
 Jews had for the most part lost that idea; and that 
 many who were willing to receive Christ as a prophet, 
 as THE prophet, as Messiah, were still startled at the 
 assertion of his being the Son of God. This appellation 
 they were well aware that he assumed in a lofty and 
 peculiar sense, such as it would have been blasphemous 
 in a mere creature to aspire to; and when they heard 
 him do so, if they did not at once join the ranks of his 
 enemies, they at least became hesitating and undecided. 
 
 CHAPTER XI. 
 
 In this chapter we have the account of perhaps the 
 most astonishing miracle recorded in Holy Scripture, 
 (except indeed the resurrection of our Lord himself;) the 
 raising to life of a man who, according to the common 
 course of things, must have “ ee eet This is 
 the third instance in which Christ raised the dead. The 
 first was that of the widow’s son at Nain, who was 
 being carried to his grave; (Luke vii. 14.) the next that 
 of Jairus’s daughter, who was still lying upon the bed of 
 death ; (Luke viii. 41.) the third, the one before us. 
 
 1. Bnéaviac. This was the Bethany that lay near 
 Jerusalem, not that zepay rov Iopdavov, whither Jesus 
 
 1 
 
86 CHAPTER XI. 
 
 had lately retired. ’Awo....é, ‘Who derived his origin 
 from Bethany, and still lived there with his sisters.’ 
 The Mary and Martha here mentioned were the same as 
 those of whom we read in Luke x. 38—42.; and the 
 same distinction of character is discernible here, as there, 
 Martha is still active, stirring, and disposed to be even 
 too officious; Mary, meek, quiet, retiring: Martha per- 
 haps more useful; but Mary more lovely. 
 
 2. % adsibaca cai éexudtaca. The use of the Aorist 
 Participle would lead us to suppose that the circumstance 
 alluded to had already taken place: but it is recorded in 
 the next chapter, (ver. 3.) as happening at a subsequent 
 period. The anointing spoken of, however, though 
 future with reference to the time now before us in con- 
 nection with the narrative in this chapter, was long prior 
 to the date of St. John’s writing his Gospel; and, more- 
 over, it was a thing very generally known: hence the 
 Aorist is employed. 
 
 3. améorevay oty x.t. dA. It is evident they were 
 expecting Christ would come and heal him, from what 
 Martha says, ver. 21., Kupue, ei tig We, 6 ddeA@dc pov ovK 
 av ereOvyKec. 
 
 — dy gircic. It has been sometimes advanced as an 
 objection against Christianity, that it does not recognize 
 friendship. Surely those who make this objection have 
 forgotten the affection of Jesus for this interesting family; 
 and his still more striking friendship for the author of 
 this Gospel. 
 
 4. airn } doQévera ovK tore mpoc Oavarov. Our 
 Saviour speaks popularly, and it is labour lost to attempt 
 to strain his words into any other meaning. When we 
 hear of death, we generally understand thereby a perma- 
 
 ee 
 
CHAPTER XI. 87 
 
 nent separation of body and soul: in this sense Lazarus 
 did not die; but in strict reality he did, for his spirit left, 
 though but for a while, its fleshly habitation. No sim- 
 ple-minded person could have any difficulty in appre- 
 hending Christ's meaning; and every one must be 
 simple-minded, who would study the Scriptures aright. 
 It appears hardly probable that these words were intended 
 as a message to the sisters: they were addressed, it is 
 more likely, to the disciples. 
 
 5. tyydra. ’Ayardw seems to be used interchangeably 
 with @Aéw; though there is a difference in their meaning 
 which is more easily felt than defined, ®:Aéw, I love with 
 affection; dyardw I love with regard and complacency. 
 
 6. év @ iy Tory = ev TH TOTW EV g@ qv. Our Lord 
 tarried, it would seem, in order that Lazarus might be 
 both dead and buried before his arrival in Bethany; and 
 have lain in the grave so long, that corruption must have 
 already begun: in this way, the fact of his death was 
 more certain, the miracle more manifest. 
 
 7. metra pera rovro. The pera rovro is almost ple- 
 onastic, but yet exegetical of ére:ra. A classical writer 
 would have said, ira pera rovro. 
 
 8. viv elnrovy ce AUuOdoar ot Iovdatar, The Jens were 
 just now seeking to stone thee. 
 
 9. obi dddexa eioww Spar x. 7. d. This and the fol- 
 lowing verse contain, apparently, a proverb, the general 
 drift of which is plain. Our Lord compares the life of 
 every man, and especially his own, to the natural day, 
 which is the proper time for working, both as furnishing 
 the best opportunities, and also as attended with fewer 
 dangers, and difficulties, than the night. So, during our 
 allotted time we may, without fear or cowardice, pursue 
 
88 4 CHAPTER XI. 
 
 the course marked out for us; knowing that “we are 
 
 ’ and much more must 
 
 immortal till our work is done: 
 he, whose work was so especially the work of God, 
 remain safe alike from men and from the powers of 
 darkness, till “the time appointed of the Father.” 
 
 The Jews, like the Greeks and Romans, divided the 
 day from sunrise to sunset, into twelve parts, at all 
 times of the year. In summer, therefore, their hours 
 would be longer than ours; in winter, shorter. 
 
 — mpooxorres is an Active Verb, and requires roy 
 moda rivi or some such words to be understood after it. 
 
 — 10 g$w¢ Tov Koopov rovrov. This is not merely a 
 periphrasis for the sun itself, but refers rather to the 
 light of the sun, shed abroad over the world. 70 g&¢ ob 
 tor év aire, its light is not in it: aire belonging to 
 KOopos. 
 
 1]. xexoiunra. An euphemism for ts dead. This 
 is frequent in the Scriptures, and not uncommon in 
 classical writers. It is used especially with reference to 
 good men :— 
 iepov vmrvoy 
 
 Komarar’ Ovyoxey py A€ye Tove ayabove. 
 Call. Epig. x. 2. 
 
 12. elroy oby x. r. A. The disciples probably half 
 understood what was meant: but they indulge a pleasing 
 delusion, and endeavour to mistake the Saviour’s words. 
 
 16. Thomas speaks, apparently, in a sort of desper- 
 ation, yet not without a mixture of affection. 
 
 17. é\Owy, (not into Bethany, but fo it, to its out- 
 skirts,) etpev, he found (on enquiry) récoapac ipepac ion 
 éxovra, having four days already, i. e. now completing 
 four days: for this appears to have been itself the fourth 
 
CHAPTER XI. ' 89 
 
 day. "Hén and viv differ in Greek, as jam and nune do in 
 Latin. - 
 
 19. mpd¢ rac mepi MapOay cat Mapiav, to Martha 
 and Mary, and those with them: so, Acts xill. 13., 0: 
 mept rov Iatdov, Paul and his company. The airor, 
 however, after adedgov refers only to Martha and Mary, 
 whose names alone had been mentioned. 
 
 20. éxabéJero,—a common word for sitting, when no 
 accessory idea of mourning is admissible. No melan- 
 choly emphasis therefore belongs to it here, as some 
 have imagined. 
 
 21, 22. «i te Woe x. rd. Intended no doubt for a 
 gentle reproof, but with an associated expression of con- 
 fidence and faith. 
 
 24. oida dre dvaorycerae év tH dvaorace. Martha’s 
 misapprehension of our Lord’s meaning seems almost 
 inconsistent with what she had just said:—ddAa cai viv, 
 oida Gre doa ay airhon rov Ody, dwose aor 6 Oedc* but 
 her mind evidently wavers between trust and doubt. 
 Besides, avaorhoerac may be only = will, not shall, rise 
 again, and this would sound much less like a promise. 
 The doctrine of a future resurrection, though ridiculed 
 by the heathen and rejected by the Sadducees, was 
 taught by the Pharisees, (at least with respect to good 
 men,) and current among the majority of the Jews. It 
 is very dimly revealed in the Pentateuch, yet inti- 
 mated in the translation of Enoch, and implied, as our 
 Saviour has taught us, in the title of God as the God of 
 Abraham, Isaac, and Jacob. In later revelations it 
 was made more prominent, and Daniel especially fore- 
 told it in the plainest terms: Dan. xii. 2. woddoi rar 
 kalevcovrwy Ev yije xwpare ekeyepOhaovra xr. d. Yet it 
 
 12 
 
90 CHAPTER XI. 
 
 still remained for Christ, not indeed to bring to light, 
 but to pour light upon, (gwriZew,) this, as well as every 
 other, doctrine connected with “life and immortality.” 
 
 26. ov pr) arobary cic rov aidva. Shall not die, no 
 never ; or, as in the Burial-Service, shall not die eternally. 
 But the former seems to be more according to analogy: 
 so, iv. 14., ob ph dubgon sic roy aisva. 
 
 28. AdOpa (ray wapdrrwr), without the knowledge of 
 those who were present; i. e. without their understand- 
 ing what she said: they must have seen her communi- 
 cating with her sister, though the purport of her message 
 was hidden. Whether Martha really was desired by the 
 Saviour, to summon Mary, cannot be certainly known: 
 probably, however, she had; as Mary’s presence could 
 hardly have been dispensed with at the working of the ap- 
 proaching miracle, and, moreover, Martha would not, one 
 would think, utter a falsehood, especially in Christ’s name. 
 
 32. émecev airov cic rove rédac, or, according to the 
 common reading, érecev éxi rove wédag avrov she fell 
 at his feet: perhaps more overcome with grief, than 
 Martha, or more deeply sensible of the Saviour’s great- 
 ness and glory. There are five ways in which this 
 action is represented in the New Testament; and that 
 without any perceptible difference of meaning :—ele rove 
 xddac, only (in this sense) by St. Matthew and St. John; 
 éutpoobev rwv moowr, only by St. John, in the Revelation; 
 ért rovg mddac, only in Acts x. 25., (unless it be the cor- 
 rect reading here); apa rove xédag, Only by St. Luke in 
 this exact sense; and, xpoc rove rddac, twice by St. Mark, 
 and once by St. John, Rev. i. 17. 
 
 33. éveBpyunoaro. This word occurs five times in 
 the New Testament; viz. twice in this chapter, once in 
 
CHAPTER XI. 91 
 
 St. Matt., and twice in St. Mark. In St. Matt. (ix. 30.) 
 it is rendered in the English Testament straitly charged, 
 and no censure is implied: but in the other two instances, 
 it signifies certainly to rebuke: some such meaning, 
 therefore, it ought to have here. But this is impossible; 
 both because there was apparently no room for censure, 
 and also, because of the words ro avevpare connected 
 with it, and (ver. 38.) év éavrg, which seem utterly inex- 
 plicable if éuPpiudopar be thus interpreted. As the word 
 itself occurs so rarely, we are driven to seek for some 
 other meaning, suited to the present context, from its 
 Primitive Ppéuw (Lat. fremo) which, as it merely de- 
 notes the utteranc: cf a noise, expressive of excited feel- 
 ing, may fairly give to this Derivative the sense of groan- 
 ing under the influence of sorrow. In this sense we meet 
 with it in Lucian, Nec. 20. 
 
 35. éddkpucev 6 ‘Inoovc. The shortest, and perhaps 
 the most touching, verse in the whole Bible. Our Lord’s 
 sorrow arose, probably, in great part, from sympathy: 
 though, along with this, there might be a painful antici- 
 pation of that time so swiftly coming upon the people 
 around him, when the loss of even the dearest friend, 
 Wiidcindéed all’ the: ordinary ’dls“of life, ‘slowld’ DARN 
 sight of in that accumulation of woe which would then 
 come upon them. This whole chapter is exceedingly 
 valuable as showing the real manhood, “the quite 
 human heart,” of Christ, and as a comment upon those 
 words of the Apostle, (Heb. iv. 15.) otk Exoper dpxrepéa 
 
 yp) Suvapevoy cvprabijoa raic dobeveiacc jpwr. See also 
 the latter part of the 2nd Art., and the former part of 
 the 15th Art., of the Church of England. 
 
 38. iv d& orndAaoy, Kat AiOog ExéKEtro Ex’ avro. The 
 
 
 
92 CHAPTER XI. 
 
 most natural translation of these words is certainly that 
 which is given in our common Version, and which 
 accords with the Vulgate, superimpositus erat: nor need 
 we wish for any other. It is true indeed that we are 
 told the Jews generally hewed their sepulchres out in 
 the sides of the rocks, not on the top of them, as is 
 manifest indeed from some passages of the Old Testa- 
 ment, Isai. xxii. 16. &c.: but in a rocky and uneven 
 country like Judea, it is not likely that perfect uniformity 
 prevailed on such a point; and as for the difficulty of 
 Lazarus emerging from a cave on which a stone had 
 been laid, and the entrance to which, therefore, was from 
 above,—if the idea suggested on ver. 44. is correct, this 
 difficulty vanishes away. Some however would render 
 éréxeiro éx avr@ not superimpositus, but appositus, erat, 
 not lay upon, but, lay against. 
 
 39. Kupte ijdn d6et, rerapratog yap gore. “Olo is used 
 either of fragrant, or unpleasant smells: here, of course, 
 of the latter. As bodies were interred, among the Jews, 
 without coffins, only wrapt up in linen clothes with 
 spices, the progress of corruption must have been obser- 
 vable to the bystanders when the stone was removed; 
 and thus the miracle was the more manifest. No doubt 
 Lazarus had been buried on the same day on which he 
 died, the heat of the climate in those parts not allowing 
 bodies to be kept as they are among us. So our Lord was 
 buried on the day of his crucifixion ; so, too, with Ananias 
 and Sapphira. The exceptions met with in Scripture 
 were special cases, where a miracle was expected, or 
 some other reason interfered with the usual custom. : 
 
 43. wry peyadn'—as if addressing a person at 
 some little distance: for Lazarus lay in the sepulchre, 
 
CHAPTER XI. 93 
 
 Christ was outside of it; also, in order that the people 
 might hear what was said, and all appearance of magical 
 incantation might be avoided. 
 
 44, etidOev 6 reOvnkwc, Ceceuevoc, x. t- AX. The 
 bodies in the Jewish sepulchres were arranged in a 
 recumbent posture, in niches cut out in the sides of the 
 sepulchre. (See Isai. xiv. 9—18.) All, therefore, that 
 Lazarus did might be, to descend from the niche in 
 which he had been placed, and stand upon his feet in the 
 cavern; as a person might come down from an elevated 
 couch, even though “bound hand and foot,” and with 
 the face covered over. More than this he hardly could 
 do without a second miracle: for the corpse used to be 
 bandaged round with spices, the legs being wrapped 
 together, much as we see in Egyptian mummies; and, 
 moreover, Lazarus’s face (i dyc,) was covered over 
 with a kerchief. That he laboured under great incon- 
 venience from these bandages, appears evident from our 
 Lord’s giving orders immediately that he should be set 
 free. Keipea, not the linen (o.wder) in which the body 
 was wrapped, but the bandages put round over that to 
 keep the spices &e., in their place. ovddpiov, a Latin 
 word sudarium, from sudare, to perspire ; hence, properly, 
 a pocket-handkerchief, and then, any thing like a pocket- 
 handkerchief, a napkin, &c. 
 
 46. rwec éé. The Adversative Particle 6é, inti- 
 mates that these people meant no good. See the pre- 
 vious verse. 
 
 47. avvédpiorv, from ovy and gpa, a Council, the 
 Sanhedrim. Besides the High-Priest car’ éoyny, all 
 who had ever borne that office, and the heads of the 
 twenty-four courses into which the Priests were divided, 
 also bore the appellation of cipxcepede. 
 
94 CHAPTER XI. 
 
 48. rov rérov. This may mean the Temple, which 
 is so called in Acts xxi. 28. and elsewhere: it signifies, 
 however, more probably, Jerusalem. 
 
 49. dpytepede Ov Tov Evravrod éxeivove The office 
 of the High-Priest was properly for life: but the cor- 
 ruptions of the Jews, and the interference of the 
 Romans, introduced great confusion in this matter; and 
 there were instances of High-Priests whose dignity did 
 not last even a year. Caiaphas, however, enjoyed it 
 ten years. 
 
 — ‘Yycic ok oldare ovdév. He reproves the hesi- 
 tation implied in the question ri zowdpev, and probably, 
 too, the opposition offered by Nicodemus and Joseph of 
 Arimathea. 
 
 He seems to mean,—‘ Right or wrong, and whether 
 this man be innocent or guilty, he must be sacrificed for 
 the good of the nation.’ 
 
 51. mpoepfrevoe. This word seul not read noticing 
 had it not been mystified by some of the commentators :— 
 ‘What Caiaphas intended only as a piece of advice as 
 to what ought to be, turned out in fact a prediction of 
 what actually took place.’ Something of Divine afflatus 
 appears, from Josephus and Philo, to have been ocea- 
 sionally imparted to the High-Priest, with reference to 
 public matters. 
 
95 
 
 CHAPTER XII. 
 
 Sr. John now enters upon the last week of our 
 Saviour’s life, and proceeds to narrate in detail the 
 events, but especially the discourses, of its deeply inter- 
 esting days. 
 
 1. Ilpo && typépwy, six days before. The construction 
 is similar to that in xi. 18.;—drd oratdiwy Cexarévre’ 
 and in 2 Cor. xii. 2;—-mpo érdv dexarecodpwv. AdZapoc 
 6 reOvyxwc, Lazarus who had been dead: the Perfect 
 and Pluperfect being the same in every part of the 
 Verb, except in the Indicative. 
 
 2. énvincay, they made: not, however, Martha and 
 Mary; for the supper was in the house of “ Simon the 
 leper,’ as we learn from St. Matthew: (xxvi. 6.) 
 éxoinoay, is therefore used indefinitely, on préparait. 
 The idiom is found elsewhere in the New Testament; 
 thus Luke xii. 20. ravrn ry vuxri ray duyfy cov dr- 
 airovow dd cov. Had the supper been in the house of 
 Martha and Mary, it would hardly have been stated that 
 Martha was serving, as this would have followed as a 
 matter of course, she being the elder sister. Acimvoy, 
 dinner or supper, the evening meal, as opposed to apicroyv 
 the morning meal. But this distinction is not observed 
 by Homer. 
 
 3. derpay pvpov vdpcov morc.  Airpa is probably 
 connected in origin with the Latin libra, a pound in 
 weight. Mupoyv, any sweet ointment, or oil, properly, of 
 course, used for perfuming, but sometimes also mixed 
 with beverages. Napdoc, Latin spica nardi, spikenard : 
 it has a blossom in shape like an ear of corn. Teorsij¢ -— 
 
96 CHAPTER XII. 
 
 Some derive the word from zivw, and so render it pota- 
 ble, which may be drunk: others, with much more 
 probability, from ziorcc, and so understand by it trust- 
 worthy, i. e. as applied to an ointment, genuine, pure. 
 
 — irewle rove mdda¢g tov “Incov. St. Matthew says, 
 karéyeey éxl rijv Kxegadijy avrov, (xxvi. 6.) St. Mark, 
 karéxeev abrov cara THe Kepadije, (xiv. 3.) No doubt she a- 
 nointed both the head and the feet. The ointment, being con- 
 siderably liquid, would require to be wiped off; but more 
 from the feet, than from the head: hence, what follows. 
 
 4. "lovdag &. I. x. 7. dX. Judas’s murmuring seems 
 to have met with but too much sympathy from some of 
 the other disciples. Hence St. Mark says, joayr dé rivec 
 adyavaxrovyrec’ St. Matthew, of pabyrat airov Hyavak- 
 znoay. Judas was probably the first and most forward 
 in his complaints ; the others imitated him. 
 
 5. rptaxociwy dnvapiwy,=between £9. and £10., more 
 or less; according as we reckon the denarwus at 72d. or, 
 83d. The denarius was a Roman coin nearly equal to 
 a dpaxpy its Greek substitute. 
 
 6. ro ydwoooxopor, (from yddooa a tongue, and 
 copew I take care of,) properly a case to carry the 
 mouth-pieces of wind instruments ; but commonly mean- 
 ing any kind of box, case, &c., used for containing 
 money, or other valuables: so, 2 Chron. xxiv. 8., eimey 6 
 Baosve, yernOyrw ywoodkopov Kal reOyrw Ev wv OtKoU 
 Kupiov k. 7. Xr. 
 
 — ’EBacralev. The Commentators wish us to 
 render this word used-to-steal; and Dr. A. Clarke, 
 brings several passages in support of such a translation: 
 but they will all very well bear the ordinary sense of 
 Paorafw: and if there be a little tautology in the transla- 
 
CHAPTER XII. 97 
 . 
 
 tion of the authorized Version, it is only in keeping with 
 St. John’s usual style. 
 
 7. Our Lord’s apology for Mary’s conduct seems to 
 amount to this :—‘ Let her alone: you would not grudge 
 such an outlay for the corpse of a friend; now I am on 
 the very eve of my decease, and she is, as it were, per- 
 forming the funeral rites.’ 
 
 _We have taken it for granted, that the narrative con- 
 tained in these eight verses refers to the same translation 
 as that recorded in Matthew xxvi. 6—13., and in Mark 
 xiv. 3—9. Many commentators, however, deny this; 
 and it must be confessed that great difficulties stand in 
 the way of such an interpretation, though not so great as 
 those connected with the contrary supposition. The 
 principal discrepancy is between the time of the two oc- 
 currences; (we say two only, for Matthew and Mark, 
 undoubtedly relate the same;) St. John, seeming to 
 assign it to sia days before the Passover, St. Matthew, 
 and St. Mark, totwo. Yet though St. John declares 
 Christ came to Bethany six days before the Passover, 
 7. e. on our Sunday, still it is not certain he intended us to 
 fix the narrative of the anointing which follows to the 
 same exact period. He may have purposely anticipated, 
 to avoid breaking the thread of his history afterwards: 
 St. Luke we know frequently inverts the chronological 
 order of events, and why may not this Apostle be 
 allowed to have done so too? Others think that Matthew, 
 and Mark, have altered the order. The student who 
 desires further information, will find it in Dr. A. Clarke’s 
 notes, at the end of Matthew xxvi. 
 
 10, 11. eBovdevoavro x. +. X. Hence we perceive 
 why the other Evangelists omitted the name of Lazarus. 
 
 K 
 
 . + 
 *, 
 
98 CHAPTER XII. 
 
 He was alive when they wrote, and still exposed to the 
 machinations of the Jews; but died before St. John 
 published his Gospel: so _ ecclesiastical history in- 
 forms us. 
 
 12. 7H érabpwrv. This was the first day of the 
 week, our Sunday; and, it is almost needless to add, 
 that Palm-Sunday derives its name from the circum- 
 stances that follow. 
 
 13. Bata, either a Coptic word, or derived from faioc, 
 slender, and so meaning, the tender twigs of the palm-tree. 
 ‘Qoavva, the Hebrew x yey Save, we beseech 
 thee. This, from being properly a prayer, came to be an 
 exclamation of praise. 
 
 14. dvdpwrv, a young ass. St. Matthew, mentions 
 two animals, dvoc cai tHXoc. Yet it is certain, only the 
 latter, here called dyvdpeov, was actually ridden upon. 
 Probably, as it was as yet unbroken, the mother was 
 conducted together with it, in order to make it 
 manageable. 
 
 15. pr goBov, x. r- A. Quoted from Zech. ix. 9., or 
 rather, alluding to that passage: for neither the Hebrew, 
 nor the Septuagint run exactly thus. St. John gives the 
 sense, but not the words. 
 
 Our Saviour’s riding upon an ass, rather than a 
 horse, was emblematical of peace, but not of meanness. 
 Every ene knows that the ass of the East is vastly 
 superior to its stupid, inert, and ill-treated brother among 
 ourselves: besides, the ass was in old times, among 
 the Jews, the emblem of dignity: see Judg. v. 10. 
 and x. 4. 
 
 20. "EdAnvec. Gentile proselytes, (of which of the 
 two classes of proselytes is not clear,) who, though not 
 
 + 
 
 ~_ 
 
CHAPTER XII. 99 
 
 bound to come up to the feast, chose to do so, and who, 
 having heard much of Jesus, and haying witnessed his 
 triumphant entry, now desire, not simply to see him, for 
 that they could do im the streets among the crowd, but, 
 to have an interview with him. Some think they acted 
 from the unworthy motive of securing a share in the 
 honors and emoluments of his kingdom. Christ declares 
 that his glory is indeed about to commence, but gives his 
 disciples to understand that he must suffer before he 
 reign, and thus effectually throws a check upon carnal 
 and ambitious hopes. 
 
 24. éav po 6 KéxKoc Tov ocirov meawy eic Tiv yi, 
 drobévn, Except a grain of corn having fallen into the 
 ground, shall have died. Our Saviour speaks popularly. 
 The germinating principle in the grain still lives, though 
 the grain itself appears to die and rot. 
 
 27. Ilarep o@adv pe ék Tic dipacg ravrne. These words 
 are better read as an interrogation—ravrnc; ‘Shall I 
 say, ‘Save me from this hour? No: ‘for this 
 eause &e.” 
 
 29. 6 dyAoe EXeye PpovTiy yeyovevac. The loudness 
 of the noise, the strangeness (to the foreigners present, ) 
 of the language employed, and the circumstance of 
 thunder probably accompanying the voice, are sufficient 
 to account for this mistake. 
 
 31. 6 apxwy rod Kkéopov. The Evil Spirit, or Chief 
 of the fallen angels ; called also by St. Paul, 6 Osde¢ roi 
 ai@voc tovrov. (2 Cor. iv. 4.) Other names given to 
 him by St. John are, Laravde, (xili. 27. and often in 
 Rey.): dudBorog, often; ABaddwr, and Arod\\wwy 3 (Rev. 
 ix. Ll.) and 6 dgee 6 dpxaioc. (Rev. xii. 9.) 
 
 34. jypeic tovcauev x. tr. AX. Then they must have 
 
100 CHAPTER XII. 
 
 overlooked at least one passage in the Old Testament, 
 viz. Dan. ix. 26. 
 
 Kupte ric éxtorevoe x. r. A. Isai. liii. 1. 
 
 39. ovk dvvayro. They had resisted all the 
 evidences of propliecies, of miracles, of sublime doctrines, 
 of pure morality ;—they had resisted the Hoty Spirit, 
 who testified of Christ even in some measure while 
 Christ was yet on earth: and what more could be done 
 for them? Nothing. God gives them up to a reprobate, 
 mind; their minds increase in darkness, their hearts 
 in hardness; they resist the strongest of all proofs, the 
 resurrection of Christ, and trump up a lie to hinder the 
 effects of that miracle; and, at length, “wrath comes 
 upon them to the utmost.” Let it be remembered, the 
 impossibility, if we may so speak, was voluntary, before 
 it became judicial. 
 
 40. rervpdwxey x. t.r. Isai. vi. A most important 
 chapter, with its apostolical comments, in the Trinitarian 
 controversy. There can be no doubt, that the Being 
 manifested to Isaiah, was the Supreme Jehovah: yet 
 St. John tells us it was Christ’s glory on which the 
 prophet gazed, and St. Paul (Acts xxvii. 25.) quotes 
 the words of this same Being, as the words of the Holy 
 Ghost. It follows then, that as the Father is Jehovah, 
 so is the Son Jehovah, and so also is the Holy Ghost 
 Jehovah. Yet there cannot be three Jehovahs, but one 
 Jehovah. 
 
 42. moddol ériorevoay sic avTov, GAN’ .... OVX wpo- 
 Aéyovy. This reminds us of what St. Paul says in Rom. 
 x. 9. gay bporoyhone év TO ordpati cov Kupioy Inoody, 
 Kal morevone év Th Kapcia cov. 
 
 44, "Inooitc dé txpake at cimey. Perhaps these Aorists 
 
CHAPTER XIII. 101 
 
 ought to be rendered as Pluperfects: for St. John seems 
 merely to be quoting some former detached sayings of 
 Christ, suitable as a kind of winding up to the selections 
 of his discourses to the Jews &c., previously given. All 
 the future conversations are with the disciples, 
 
 CHAPTER XIII. 
 
 1. Llpd d€ rije éoprijg rov macya. 1. e. on the day 
 answering to our Thursday in Passion-week, commonly 
 called ‘“‘ Maunday Thursday.” 
 
 This seems the proper place to refer to the much 
 agitated controversy relating to our Saviour’s last Pass- 
 over. The most careless reader who is only a little 
 familiar with his Testament must remember, that the 
 other three Evangelists expressly affirm, that Christ did 
 eat this Passover with his disciples. One citation in 
 proof, will suffice :—jroiuacay ro maoxa, cal dre éyévero 
 wpa dyvérece.... kat ime mpog avrovce, EnOupia 
 éreOvpnoa rovTo TO Tacya gayeiv pel idy po Tod pe 
 naQeiy. (Luke xxii. 13—15.) Yet in John xviii. 28. 
 we read, in an account of what took place the day after 
 this Thursday, that our Lord’s accusers ob« cicqAOov 
 cig TO Tmpatrwpor, iva py puavOdarv, adr iva gddywor 
 td macya. Now we know that this feast was ordered to 
 be kept on one particular day by all Israel, and even at 
 one particular part of the day, wiz. “between the eve- 
 nings,’ (Exod. xii. 6. according to the Hebrew,) i. e. 
 between three o’clock in the afternoon, and sunset: either 
 then Jesus did not keep this Passover at all before he 
 
 K 2 
 
102 CHAPTER XIII. 
 
 suffered, and the deirvoy spoken of in this chapter was a 
 mere ordinary meal; or he kept it a day sooner than the 
 Jews in general did, and thus, may appear, to have 
 violated the Divine ordinance. The former supposition 
 is so manifestly contradictory to the sacred history, and 
 would require the exercise of so much violence upon the 
 Text, to make it otherwise, that it must not be listened to: 
 the latter presents, undoubtedly, some difficulties; but 
 these are not insurmountable, and the hypotheses which 
 it requires us to make are by no means improbable ones. 
 It seems then likely, that the want of accurate astrono- 
 mical observations, the disagreements between the rival 
 sects among the Jews, the immense numbers of persons 
 who kept the Passover at Jerusalem, (rendering it 
 barely, if at all, possible for all the victims to be slain 
 within the appointed hours ;)—that these, and perhaps 
 other causes, separately or in combination, had produced 
 a difference of practice among the Jews; that our 
 Saviour kept the Passover at what may be called the 
 orthodox time, but that the Pharisees and their ad- 
 herents observed the feast on the evening of the follow- 
 ing day, at the very period when the true Passover, the 
 Lamb of God, was being sacrificed for us; if indeed 
 they could celebrate it then, when earth, and heaven, 
 and their very temple itself, were testifying the anger of 
 Him, whose Son they were wickedly crucifying. Further 
 information may be obtained in Dr. A. Clarke’s Notes at 
 the end of Matt. xxvi. The above hypotheses are not 
 wholly destitute of facts on which to rest; but our limits 
 forbid us to enlarge. We shall take it for granted, 
 that Christ did keep this Passover, and that the detrvoy 
 of which we have an account in this chapter, was the 
 Passover. 
 
CHAPTER XIII 103 
 
 But, supposing this be allowed, it becomes necessary 
 to enquire, how many Passovers our Saviour kept dur- 
 ing the course of his ministry. Some say, only two: 
 but the advocates of this opinion are forced to tamper 
 with the Text in order to support it, as has been already 
 observed, and therefore must not be heard. It appears 
 more likely, from St. John’s testimony, that he kept 
 four. The first is spoken of in chap. ii. 13. in connec- 
 tion with the first purgation of the Temple; the second 
 (but this is doubtful,) mentioned in chap. v. 1.; the third 
 occurs in chap. vi. 4.; and the fourth is the present one. 
 
 l. «ic réXoc,—subaud. ov Piov adrod. just be- 
 fore, rove idiove rode év rH Kéopm has an affecting 
 emphasis: Hx was just about to depart to his Father ; 
 but he leaves his disciples still exposed to the snares and 
 sorrows of the world: So again in xvii. 11. ob« Ere eipi 
 _v T@ KOopW, Kal ovTOL év TH Kéopw Eiol, Kal EyO Tpde GE 
 Epxopac. 
 
 2. deizvov yevouévov. Not “supper being ended,” 
 but, supper having begun, being come, being ready: as 
 we often find diag yevouévnc, evening being come, 
 having begun. Our Lord seems first to have reclined at 
 the table; then to have risen from his place, and washed 
 his disciples feet; then again to have returned to his 
 former position. 
 
 — rov AtaBdrov «. 7. dX. This is perhaps mentioned 
 to shew our Saviour’s forbearance in thus acting towards 
 him who was already (ijé7) in heart a traitor. The next 
 verse seems intended to remind us of the glory of 
 Christ, as enhancing his infinite condescension. 
 
 4, riOnor re imaria, z. e. of course his outer garments 
 only. 
 
104 ; CHAPTER XIII. 
 
 — évriov, the Latin lintewm, a linen-cloth, a towel. 
 To be thus girded, was a mark of servile employment. 
 Nurrhp, (from virrw,) properly, a wash-hand-bason. 
 
 6. ov pov virrecc rove wécac; The arrangement of 
 the pronouns is exquisitely emphatic. 
 
 7. yvwon pera raira. i.e. forthwith; ‘as soon as I 
 have finished what I am now about.’ Translate literally, 
 after these things. 
 
 14, deiAere GAAHAWY vimreLY Tove modac. * Ought 
 to be willing to do one another service, even at the cost 
 of self sacrifice and humiliation:’ ‘ought to cultivate 
 humility and kindness.’ 
 
 18. 6 tpwywy «.r.d. Referring to Psal. xli. 9. 
 
 (Sept. xl.) 6 éeOiwy dprove pou éweyadovev em’ gue wrEepvia- 
 pov. The metaphor is taken from kicking, as a vicious 
 horse does; or, from a wrestler’s efforts to. supplant his 
 antagonist. To eat of a man’s bread ever has been, and 
 probably ever will be, regarded as a token and a means 
 of friendship. _ 
 23. ov avaxeipevog év rH KbAT@ TOV. “Inoov. This 
 disciple was John. He reclined on the same couch as 
 the Saviour, so that his head rested near that sacred 
 bosom. 
 
 24. vevw, I nod, beckon, make signs. 
 
 25. émmecwv. It is not without reason that we 
 have this word, instead of dvaxeipevoc, here; though the 
 difference is unnoticed in our English Version. St. John 
 means that he leaned back, in order to whisper in the 
 Saviour’s ear. 
 
 26. 7o gwpiov. A morsel of the Paschal Lamb, 
 which the master of the family dipped in the sauce, and 
 dtstributed severally to the guests. This token and 
 
CHAPTER XIII. 105 
 
 answer were given to John secretly; as is evident from 
 the ignorance as to who was the traitor, which still pre- 
 vailed among those present. Judas, however, had either 
 overheard, or felt a suspicion that he was detected; and 
 hence, he began to enquire, “Is it 1?” But this circum- 
 stance is omitted by St. John. 
 
 27. moinoov raxiov. Do more quickly. 
 
 28. ovdeic tyrw. i. e. No one but John, and, per- 
 haps, Peter. The former, at any rate, could hardly be 
 in doubt as to Christ’s meaning: but it is natural enough, 
 that a writer should not include himself in a general 
 statement like this. 
 
 29. sic rijv gopriv. From these words it has been 
 inferred that our Lord and his disciples were not now 
 celebrating the feast; and, taken by themselves, they 
 would certainly, at first sight, suggest such an idea: but, 
 as the express assertions of the other Evangelists assure 
 us that the Passover was the feast now being celebrated, 
 the word cic (if it will bear it,) must be so rendered as to 
 be consistent with their statements. ‘Against the feast,” 
 is certainly stronger as pointing to future time than it 
 need be; “for the feast” is more literal, or certainly 
 quite as much so, and might refer to the prolongation of 
 the feast at this very time. 
 
 — ij Toi¢ mrwyoic iva ri ow. It has been said that 
 our Lord and his immediate followers lived upon charity. 
 That they received the hospitalities of friends and con- 
 nections is undoubtedly true: but it is probable also that 
 the Apostles still occasionally engaged in their earthly 
 ealling, and contributed from their gains in this way to a 
 common stock. Hence there was sufficient for their own 
 wants, and also for deeds of benevolence; even in spite 
 of the dishonesty of Judas. 
 
106 CHAPTER XIII. 
 
 31. viv édofacOn. Our Lord, like the ancient pro- 
 phets, uses a past Tense though describing a future state 
 of things, as indicative of their certainty. There is 
 something sublime in this exclamation, coming from the 
 Saviour’s lips just at this time. He knew that many 
 who once had attached themselves to his cause were 
 gone back (vi. 66.);—that one even of the twelve was 
 now on his road to betray him for the price of a slave;— 
 that another would in a short time deny him with oaths 
 and curses ;—that all the rest, with hardly the exception 
 of the favored John, would forsake him and flee;— 
 that within four and twenty hours he himself would be 
 accused of man’s two greatest crimes, blasphemy and 
 treason ;—that he would in consequence, however un- 
 justly, be subjected to that agonizing and shameful 
 death, which not only the universal consent of mankind 
 had branded with infamy, but which God himself had 
 pronounced accursed (Gal. ili. 13.):—and yet, while 
 anticipating such events as these, he exclaims, Noy édoé- 
 aoOn 6 Yiocg rov avOpwrov, Kai 6 Oevg édoéaobn Ev aire. 
 The whole affords a striking comment on St. Paul’s 
 words (Heb. xii. 2.), dvti rijc mpoKemevne aire xapac 
 virémerve oraupoy, aicxiyne KaTagpovnoac. 
 
 33. rexvia, a Diminutive of réxvoy, used as a term of 
 endearment. 
 
 — tpeic ov dvvacbe édOciv. i.e. not yet; they would 
 do so hereafter. 
 
 34. évrodijv cavqv. Not simply a command to love 
 all mankind; for that would have been no new com- 
 mandment: but, a command to love one another with a 
 special love, as Christians, as ministers of his religion, as 
 Apostles. 
 
CHAPTER XIV. 107 
 
 38. dyiy dpyiy Aéyw cox. r- A. From a comparison 
 of the different Gospels it appears, that thrice Peter 
 avowed his determination to adhere steadfastly to his 
 Divine Master, thrice he was warned of his fall, thrice 
 he reiterated his denial of Christ, and (as we shall find 
 by and by,) thrice he was allowed to renew his profes- 
 sions of love and devotion. 
 
 — ov pi) ddéxrwp gwvfces. The Jews reckoned three 
 cock-crowings. The one here referred to is that previous 
 to the morning dawn. 
 
 CHAPTER XIV. 
 
 1. Ileorevere cic rov Ocdv. The ancient Greek com- 
 mentators consider morevere as an Imperative, and their 
 authority should have some weight in matters connected 
 with their own language: besides, as the whole verse is 
 hortatory, there seems no reason why this clause alone 
 should be declaratory. Most modern translators, there- 
 fore, render, Believe ye in God. 
 
 2. povat woddai....-Movy a mansion from péivw I 
 remain: properly, a permanent, as opposed to an occa- 
 sional, habitation. The same kind of derivation with 
 the same meaning are discernible in our own mansion 
 from maneo, mansi, I remain; and in the word seat as 
 applied to a gentleman’s residence. The povat zoddai 
 may refer to the extensiveness of the “heavenly city,” 
 and its capability of receiving all who will strive for it: 
 or, to the different degrees of glory there prepared for 
 the righteous. There is a mansion, not only for the 
 
108 CHAPTER XIV, 
 
 martyrs and champions of Christianity, but for its most 
 humble and obscure professors: not only for the ardent 
 and earnest, like Peter and John; but also for the timid 
 doubting, such as Thomas. 
 
 — «i d& ph sivoy Gy ipiv. Some would read these 
 words in immediate connection with what follows, and 
 take them interrogatively :—“ Would I have told you 
 that [am going &e.?” but the common method is better. 
 
 3. mapadjboua. ‘I will receive you §c.; first, at 
 the hour of death, but ultimately and chiefly at the last 
 day. “Epyopa: though in the Present Tense has here a 
 future signification, as Verbs of motion often have. 
 
 4. drov éyw vrayw x. 7. d. Our Lord speaks popu- 
 larly: just as we often assert a person’s knowledge of a 
 thing, merely to elicit from him a confession of ignorance. 
 There is no falsehood in such cases, inasmuch as there is 
 no intent to deceive. 
 
 6. éyw eipe fy dd0c, kal 7 aANOea, Kai h Cwh. The 
 may, the truth, and the life. A very strong way of 
 expressing, Zhe true and living way. 
 
 7. ‘He who knows and sees Christ, knows and sees 
 the Father.’ Such is the tenor of this verse: and could 
 this be affirmed without blasphemy of any mere creature ? 
 "Ad pre yevwoxere x. 7. A. Here again our Lord may, 
 perhaps, be speaking popularly: or, he may be using 
 the Present for the Future, to express the certainty of 
 what he is affirming, and to show how very near was its 
 verification: or, he may be understood to mean:— 
 ‘Since I and my Father are one, just in proportion as 
 you see and know me, you see and know the Father.’ 
 
 9. rosovrov xpdvoy x.7. dX This may be either an 
 interrogation, or a reproving assertion. ? 
 
CHAPTER XIV. 109 
 
 10. éyw év r@ Iarpix. 7. A. This reciprocal form is 
 so common in St. John’s writings, and is so variously 
 used, that it cannot, of itself, be considered as sufficient 
 to establish our Saviour’s Divinity: viewed, however, 
 in connection with the universal teaching of the Scrip- 
 tures on that head, it can hardly be understood as refer- 
 ring to any thing less than the everlasting and mysterious 
 union between the Father and the Son. 
 
 LL.) meoreveré proc... -€i de per Ove Ta Epya avra mo- 
 reveré pot. * Let my word alone obtain your belief; but, 
 if not, let my miracles secure credence to what I say.’ 
 
 12. rd tpya & éyw wow Kakeivocg Tojo, Kat peiLova 
 robrwy roots The Apostles did greater works than 
 Christ inasmuch as they appear to have displayed some- 
 times more even of miraculous power; for we read con- 
 cerning Paul, dore cai eri rove aabevovvrac Exipépecbac aro 
 Tov Xpwrdc adrov covddprea 7} oyurKivOca, Kat draddaacecBa az” 
 avra@y rac vocove, (Acts xix. 12.); and there is room for the 
 supposition that Peter’s shadow alone had on a certain 
 occasion healing power, (Acts v. 15.) though this is not 
 asserted: and these wonders went beyond what Christ 
 himself had done, at least as far as the mode is concerned. 
 But, especially, in the multitudes whom the Apostles 
 converted, and in the Churches which they founded, was 
 our Lord’s promise fulfilled. There is no reason to sup- 
 pose that during the whole course of his ministry he 
 brought near so many to attach themselves to his cause, 
 as were “pricked to the heart” by Peter’s first sermon, 
 on the day of Pentecost; and, while of him it was said, 
 TY paprupiay avrov ovdcic Aapavec (John iil. 32.), we 
 find St. Paul exclaiming with joy, 7@ O«@ yapic ro 
 mavrore Oprap/Jevorre Nas €v TO XporP, kat Thy oop)jy riic 
 
 L 
 
110 CHAPTER XIV. 
 
 yvaoews avrov gavepovyre de huey év mayre tory. (2 Cor. 
 ii. 14.) Yet still,—ov« geri dodAo¢ peiZwv rod Kupiov airod, 
 ovde arooroNoc peilwy rov méwipaytoc avrov. Christ did 
 all his works in his own name, by his own power, and 
 according to his own will: the Apostles, only for his 
 glory, at his command, and by his power; as Peter said 
 on one occasion idrat ce Incov¢e Xprorodec. “The excel- 
 lency of the power,” and therefore the glory of the work, 
 was in every case his; whether he wrought by his own 
 hand or voice, or employed the instrumentality of his 
 servants. | 
 
 15. rac évrodadc. Rightly rendered by our transla- 
 tors: though some would here limit the meaning to man- 
 data, commissions. But neither the general use of the 
 word in the New Testament, nor the context in this 
 place, requires or warrants such a limitation. 
 
 16. Tapakdyroc, from rapa and cadéw, is variously 
 rendered by the translators of the authorized Version, 
 Comforter, and Advocate. The word however includes 
 the meanings of Helper, and Exhorter, as well as those 
 given above: perhaps, therefore, it is best to transplant 
 it into our own language as “ Paraclete.” It is applied 
 both to the Son (1 John ii. 1.), and to the Spirit, (in the 
 present chapter). 
 
 17. 7rd Ivevpa ric adnOeiac, a Hebraism for, ro 
 IIvedpa ro adnOevor. 
 
 18. dpdavotc. An Adjective, destitute; not necessa- 
 rily orphans. 
 
 22. “Iovdag (ovx 6 “Ioxapwrnc) “The same as 
 Thaddeus and Lebbeus; the brother of James, and 
 author of the Epistle which bears his name.” | 
 
 26. 6 TapaxAnros, ro rvevpua ro &ywov. In this one 
 
CHAPTER XIV. 111 
 
 chapter the Holy Spirit is spoken of as being sent, as 
 being given, as remaining with the Apostles, as teaching, 
 as reminding. All these are predicable only of a per- 
 son: therefore, the Holy Spirit is a person. 
 
 27. ob Kabwe 6 Kdapog didwow, éyw Cidwye ipiv. The 
 world gives often what is pernicious, and always what is 
 transient: it is an enemy to the Christian, and “ éy8pav 
 déwpa ddpa Kov« dvhoma:” not so the gifts of Christ. 
 
 28. 6 Ilaryp pov peifwy pov Eari. Surely he must 
 be at least something more than a creature, who thinks it 
 needful to say, under circumstances the most painful and 
 humiliating, that the Lord, the Everlasting God, is 
 greater than He. Yet, if he be more than a creature, he 
 is God: for there is no middle being. And how, if he 
 be very and eternal God, can he say “ My Father is 
 greater than I?” The Athanasian Creed will explain :— 
 “ Equal to the Father as touching his Godhead ; inferior 
 to the Father as touching his manhood.” 
 
 30. év éuot ovK exer ovdév. ‘No sin, no flaw, no 
 failing, either in heart or conduct; to furnish room for 
 accusation, or ground of assault.’ Or rather, as more 
 accordant with the context, ‘No single interest, object, 
 or aim, in common with the Saviour; and no participa- 
 tion in any one of his blessings.’ * 
 
 31. add ivak. 7... ’AdAd is often used elliptically, 
 and so perhaps it is here. But (this is permitted, or 
 some such words) that the world $c. But there will be 
 no necessity for supplying anything, if we only take away 
 the full stop after row; the sentence will then run thus:— 
 ‘But that the world may have the clearest evidence of 
 my love to my Heavenly Father, and of my ready obe- 
 dience to all his commands, let us now arise and go forth 
 
112 CHAPTER XV. 
 
 to meet the doom which awaits me.’ Such an interpre- 
 tation derives some confirmation from the fact that our 
 Lord has already expressly declared, that in giving his 
 life for the world he is fulfilling the command, or exe- 
 cuting the charge, of his Father :—“ rairny riyv evroAny 
 
 éhaPoy apa rou Iarpdc pov.” x. 18. 
 
 CHAPTER XV. 
 
 1. Tue discourse contained in this chapter is sup- 
 posed by some to have been delivered in the Temple ; 
 whither, say they, the Saviour went in his way from the 
 room where he had supped to the Garden of Geth- 
 semane. If this supposition be correct, we at once 
 perceive the circumstance which suggested to our Lord 
 the similitude of the Vine: for over one of the gates of 
 the Temple there was, we are told, a tree of that kind 
 most exquisitely carved in wood. This might be just 
 coming into sight, when our Lord said, "Eye cipe i) apre- 
 hoe f) adnduwvh. What was observed before on our Lord’s 
 comparison of himself to a Door, is equally applicable 
 here; viz., that it would be even less absurd, and cer- 
 tainly less dishonorable to Christ to imagine that his 
 
 ~ words were*to be taken literally in this place, than to 
 admit the Popish doctrine of T'’ransubstantiation. 
 
 — yewpyoc, from yi (yéa,) and the ancient ipyw, 
 one who works or tills, the ground ; a husbandman. The 
 same figure, with the same application, occurs in the 
 parable of the fig-tree, (Luke xiii. 6.) and im Isai. y. 
 1—7. 
 
 % 
 
CHAPTER XV. 113 
 
 2. «djijpa, from craw I break, properly anything 
 which may be broken off; hence, a branch. 
 
 5.  xwpte guod ov divacbe roeiy ovdév. St. Paul 
 gives us a fine Antithesis to this :—dyra isyuw ev ro 
 evouvapovyri pe Xproro. (Phil. iv. 13.) 
 
 6. ¢GA40n. The Aorists in this verse are used to 
 express what is wont to happen; and the Tense is fre- 
 quently thus employed in the Classics. Thus Enurip. 
 Orest. 706, 707. 
 
 ‘ co ‘ ’ ~ ‘ ‘ =) 
 kai vave yap éevrabcica pos Biay zodi 
 éBawev, éorn 0 avbic nv xara woca. 
 
 8. yerhoeobe Epot pabyra. i. e. Worthily, and 
 peculiarly my disciples: for they were already his disci- 
 ples in no mean sense. 
 
 ll. iva } xapa } ep) ev tpiv petvyn, That my joy 
 in you, might remain. Yet, as there is no Article before 
 év tpiv, the ordinary arrangement of the words may be 
 the correct one. . 
 
 13. irép rév gidwy avrov. Christ speaks of friends, 
 because such in fact his disciples were become: but St. 
 Paul heightens the exhibition of his love by substituting 
 éxOpoi. (Rom. v. 10.) 
 
 15. éyviopica tiv, I have made known to you. 
 This is the invariable meaning of yrwpigw, in the New 
 Testament: in the Classics, and also in the Fathers, it 
 often means I become acquainted with. 
 
 16. vpdc.... ipdc.... dpeic. There is great 
 phasis in this reiteration of the Pronoun; especially in 
 the last, which seems, at first sight, pleonastic. 
 
 — €@nca, I have appointed: a frequent meaning of 
 7éOnpu, and occasionally also of our own word set. 
 
 L2 
 
 ‘m 
 
114 CHAPTER XY. 
 
 20. pynpovevere tov Aéyou x. r. X. Referring te 
 the proverb in xiii. 16. 
 
 24. ra tpya....& ovdele addoe weroinxey. Christ’s 
 miracles surpassed those of any previous prophet, in num- 
 ber, inmagnitude, and in being performed by his own power. 
 
 — Kal éwpacace kal pepwonkaor kal éue Kat roy 
 arépa pov. There is something exceedingly awful in 
 this representation of the character of those who were 
 our Lord’s adversaries among the Jews. They were not 
 merely indifferent to his claims, they were not ignorant 
 concerning them. No: they saw him in his perfect 
 purity and holiness, they heard him speak “as never 
 man spake,” they witnessed a succession of the most 
 astonishing miracles, they themselves testified that many 
 of their own prophecies pointed him out as the Messiah, 
 and it is not at all improbable that many of them were 
 mwardly convinced he was in truth the “ Hope of 
 Israel :” but, he disappointed their worldly hopes, he 
 denounced their sins, he humbled their pride; and 
 instead, therefore, of receiving him with open arms, they 
 rejected him, despised him, and crucified him :—they 
 saw, and yet they hated him :—they hated even God! 
 
 25. Before iva supply rotro yiverat, or something 
 equivalent. 
 
 — 6 NOyog 6 yEypappévog Ev TH vOpw adrey. 
 
 ¢ Nopoc, is often put, as here, for the Old Testament 
 in general:—so in Rom. iii. 19. The reference in this 
 "verse is to Psal. xxxv. 20., or xix. [69.] 4. 
 
 26, 27. ro Iveta... .paprupnoe..... .Kal bpeic de 
 paprupetre. And so it has been ever since, and will be 
 till the end of time. God by His Holy Spirit, and the 
 Church by its Ministers, are continually witnessing for 
 
CHAPTER XVI. 115 
 
 Christ, and upholding his cause in the world: édoke re 
 dyiy Ovetpare cai fir, is the language of the Apostles 
 in forming their decree concerning Gentile circumcision ; 
 (Acts xv. 28.) ro II[vedpa cat i voppon eyovow" EOE, 
 is the representation of St. John in his Revelation. 
 With singular propriety, therefore, are we directed im- 
 mediately to subjoin to our confession of faith in the 
 “ Holy Ghost,” the declaration of our belief also in the 
 “ Holy Catholic Church.” 
 
 CHAPTER XVI. 
 
 1. Tatra XedaAnka ipiv, iva ph) cxavdadioInre. The 
 very fact of being exposed to shame and suffering, to 
 excommunication and death for their Master’s sake, 
 would be likely to stwmble, or offend, the Apostles: how 
 much more when their minds were prepossessed with the 
 flattering expectation of honors and emoluments unpre- 
 cedented? An impostor, cireumstanced as our Saviour 
 now was, would have attempted to buoy up the minds of 
 his few remaining followers by encouraging their hopes, 
 and keeping out of sight, as much as possible, all that 
 was dreary and repulsive. But it seems almost impossi- 
 ble that any one, reading the Gospel of St. John, and 
 particularly the latter chapters, should for a moment 
 seriously look upon the whole as a fraud, or need an 
 argument to convince him that our blessed Lord was no 
 Impostor. 
 
 4, ratra 0& bpiv é apyijc ovx eizoy, dre pel? tpov 
 inv. ‘To counsel, encourage, and even to defend.’ (See 
 XViii. 9.) 
 
116 CHAPTER XVI. 
 
 5. Kali ovdeic & tov égpwra pe xk. 7rd. Our Lord 
 seems tenderly to chide his Apostles for not opening 
 their hearts to him more freely. They could not but feel 
 some curiosity, if not anxiety, to know whither he was 
 going; yet sorrow, and perplexity, and wonder, and 
 something of fear, prevented their addressing themselves 
 frankly to him. 
 
 7. ovpdéper vpiy iva éyw drédOw. Valuable as was 
 the presence of the Saviour to his disciples, instructive 
 as were his discourses, exemplary as was his life; yet all 
 this was addressed but to the outward man: it was by 
 his Holy Spirit that he intended to act immediately 
 upon the hearts and minds of his followers. Hence, 
 (since that Spirit was not to be given until Christ was 
 glorified, that it might be bestowed manifestly in honor 
 of his merits, and in answer to his intercession,) it was 
 more for the advantage of the Church, and of these its 
 original representatives, that he should depart, than that 
 he should remain upon earth. 
 
 8—I1l. édéykee tov Kdopov x. 7. dr. These verses are 
 certainly obscure. The sense of them appears to be as 
 follows:—‘ He shall, through the ministry of my Apostles 
 and their successors, in connection with the circulation of 
 the Holy Scriptures, and by His direct operation upon the 
 hearts and consciences first of the Jewish nation, and 
 then of all mankind se far as they yield to His influence, 
 convince the world, in these its various communities, of 
 its own sin in having rejected me and refused to be- 
 lieve on my name; of God’s method of justifying sinners, 
 (for thus the word drcaootvy is often used,) as provided 
 by my death, and exhibited and confirmed by my resur- 
 rection and ascension; and of the certainty of a final 
 
CHAPTER XVI. 117 
 
 judgment of the ungodly, inasmuch as already the 
 Prince and Head of the ungodly is vanquished and con- 
 demned, even in his hour of apparent triumph, and if 
 the serpent’s head be thus bruised, they who are the 
 seed of the serpent have a like fearful condemnation to 
 anticipate. 
 
 12. dre wod\dd txw Eyer. Probably these wodda 
 formed the subject of conversation during the interviews 
 that took place between Christ and his Apostles after 
 his resurrection from the dead. 
 
 13. ob ydp Aadjoe dg’ éavrov. Just as Christ had 
 said of himself to the Jews, ov dvvarac 6 Yidc wouiv ap 
 Eavrov ovdéy (v. 19.), so here he tells his disciples that 
 the Spirit ob Aadyjos dp éavrov: and as, in the 
 former case, the Divine generation of the Second Per- 
 son in the Trinity was suggested as furnishing a 
 key to the right understanding of the declaration, so, in 
 the latter, perhaps the procession of the Holy Ghost from 
 the Father and the Son may lie at the bottom of what is 
 here said. One thing is certain, viz., that “the Holy 
 Ghost is of one substance, power, and majesty with the 
 Father and the Son, very and eternal God.” (Art. v.) 
 This is evident; since, (1) Divine names are given to 
 Him, (Acts v. 3, 4.); (2) Divine attributes are ascribed 
 to Him, (Psal. exxxix. 7, &c.); (3) Divine worship is 
 paid to Him, (Isai. vi. 1—10. compared with Acts 
 xxvill. 25.); and (4) Divine works are said to have 
 been performed by Him. (Psal. civ. 30., 1 Cor. ii. 10.) 
 Now if the Holy Spirit be Divine, He is necessarily 
 independent and supreme: the “analogy of faith,” there- 
 fore, requires that all those passages which appear at 
 first sight to militate against this fundamental truth be 
 carefully examined, and so interpreted as to harmonize 
 
118 CHAPTER XVI. 
 
 with it. Hither they refer to the mysterious mode of the 
 Spirit’s Being in the Blessed Trinity, or to His economi- 
 cal subordination in the work of human redemption. 
 
 15. mdvra doa exe 6 Ilarip; gua corr. It may be 
 confidently asserted, though with reverence, that, if none 
 but a God could bestow these zavra, none but a God 
 could receive them; and this verse, therefore, even did it 
 stand alone, would contain an intimation of our Saviour’s 
 Divinity. 
 
 16. After puxpoy supply pépoe xpdvov or dudornpa 
 xpdvov, and after eizoyv ovr supply revéc. 
 
 17,18. There was something mysterious to the 
 disciples in all that Christ said about his departure; but 
 they especially stumbled at the mention of “a little 
 while.” They might have imagined that by his de- 
 parture he meant his death; but his returning to life 
 again within a few days after his decease never seems 
 to have occurred to their thoughts. They had been 
 accustomed to hear him make use of tropes and 
 figures, and they imagined that his plain and oft-repeated 
 declarations on this head concealed some incompre- 
 hensible meaning. The bewilderment of their minds 
 during the whole of this interview with their Master, 
 under the varied influences of sorrow, affection, anxiety, 
 fear, and doubt, is exhibited with a master’s hand; and 
 no wonder, for it was taken from the life. 
 
 21. % yurn. The Article is put with yu», because 
 it is used. hypothetically. 
 
 23. épwrycere, ye shall enquire; dy airnonre, ye shall 
 have asked. Throughout this chapter (with one excep- 
 tion) gpwraw signifies to ask for information: it is a pity 
 that it is not rendered by some appropriate word in the 
 
CHAPTER XVI. 119 
 
 common Version. It is impossible for a mere reader of 
 the English Testament to understand what our Lord 
 really meant. 
 
 26. ov éyw vpiv ore eyw Epwrjow x. Tt. XK. Not 
 that our Lord means he would not pray for his Apostles ; 
 for he does so in the next chapter, he had just promised 
 to do so (xiv. 16.), and he is said to be imterceding con- 
 tinually for all those who come unto God by him. (Heb. 
 vii. 25.) He seems, as it were, to say,—‘ Do not look 
 upon the Father as some unkindly or indifferent Being, 
 regardless of your interests and only to be prevailed upon 
 by my entreaties to bestow on you His blessing: He 
 Himself loveth you, &c.’ 
 
 29. viv mappnoia eyerc. He had told them that 
 his going to the Father meant his leaving the world, and 
 had said nothing about his speedy return to the earth: all 
 was therefore intelligible. He had discovered a thorough 
 knowledge of the innermost thoughts of their hearts; 
 and they rightly concluded, from this that he was om- 
 niscient. What further proof could be needed of his 
 Divine mission? of his Divinity? Their belief of the 
 former they certainly avow: perhaps, too, their belief of 
 the latter. 
 
 32. viv edndvOev. Is now come, i.e. is close at hand. 
 
 — kai ovk eit povogk.7.d. This strongly reminds 
 us of St. Paul’s words, wavrec pe éyxarédumov....60€ 
 
 kUpwe poe tapéarn. (2 Tim. iv. 16, 17.) 
 
120 
 
 CHAPTER XVII. 
 
 THE prayer contained in this chapter stands un- 
 rivalled in the whole range of devotional compositions, 
 for the dignity both in person and character of him who 
 offered it, for the deeply interesting circumstances under 
 which it was poured forth, for the wide field which it 
 embraces, for the sublimity of its exordium, and for the 
 exquisite pathos of many of its passages. If viewed as 
 having been uttered by Christ in his character of High- 
 Priest, it furnishes us with a kind of specimen of his 
 intercession at the right hand of God: if regarded in its 
 lower character only, as coming from the depths of a 
 spirit whieh had never known any taint of sin, it affords 
 an illustrious example to the expirimg Christian, for the 
 guidance of his last addresses to the throne of the Heavenly 
 Majesty. This prayer naturally divides itself into four 
 parts. (I) The exordium, which continues till the end 
 of ver. 3.; (II) a summary review of the Saviour’s 
 career upon earth, and his supplication on his own 
 behalf (vv. 4,5.); (III) a reference to the faith and 
 devotion of the Apostles, and the perils to which they 
 were now about to be exposed in consequence of their 
 Lord’s departure from them, together with petitions for 
 their preservation and sanctification; (vv. 6—19.) 
 lastly, an enlarged intercession for the whole Church in 
 every age and place, for its unity upon earth, and its 
 glorification in heaven. The last part includes also a 
 petition for the conversion of the world. 
 
 1. "Enijpe rovcg dp0adpovg avrov cic rov ovpavor. 
 A caviller might object, that, as God is everywhere 
 
 af 
 
 » 
 
CHAPTER XVII. 121 
 
 present, it was unmeaning and useless to direct the eyes 
 towards heaven, more than towards any other part of 
 creation; and a mystic would say, that the best prepara- 
 tion for prayer was to close the eyes entirely against 
 every material object. But our Lord, who knew what 
 was in man, and who ever acted in accordance with 
 nature and truth, has taught us by his example, that, 
 though “bodily exercise profiteth little,” it is not there- 
 fore utterly useless. 
 
 — ddtacoy tov Yidv aov, x. tr. . ‘Receive Thy Son 
 into Thine own glory, and so consummate the 
 redemption of man; that Thy Son also may glorify 
 Thee in the salvation of sinners, in the purification, 
 preservation and extension of the Church, in restoring 
 Thy reign over Thine own world, and in destroying 
 the works of the Devil.’ 
 
 2. tdweac avro élovaiay raone capxdc. This édovoia 
 is, of course, distinct from that universal sovereignty 
 which belongs to the Saviour, as being “ éri wav7wy Oedc 
 eiAoynri¢ elc rove aidvac, (Rom. ix. 5.) and also from 
 that rule over his Church which constitutes his everlast- 
 ing kingdom. The power here spoken of is strictly 
 mediatorial, and temporary: it is that to which St. Paul 
 refers in 1 Cor. xv. 24. 
 
 — iva ray 6 Cédwxac ait@, dwon adroic Swnv alwror. 
 Such is the object, whatever may be the result. But 
 perhaps ray 6 dééwxac is intended to have a more limited 
 meaning than zaoa oapé. 
 
 3. i) aiwvwe Gwh. THE eternal life just spoken of. 
 
 — a Tov povoy adnOivov Ocdy. It no more follows 
 from these and the like declarations, that the Father 
 only is God, to the exclusion of the other Persons in the 
 
 M 
 
 * 
 ; a 
 
129 CHAPTER XVII; 
 
 Blessed Trinity, than it does from such passages as ei¢ 
 Kupwoc "Inootg Xprordc, (1 Cor. viii. 6.) that the Son only 
 is Kupwoc, to the exclusion of the Father and the Spirit. 
 
 5. rH Od& 4 eixov apo TOU Tov Kdopoy eiva. It is 
 evident from these words that the Lord Jesus had, at 
 least, existed previously to the creation of the world. 
 
 7. viv éyvwoay x.7. dr. ‘Now, at last, they are 
 fully assured that I am a Teacher sent from Thee, and 
 that from Thee flow all my wisdom, and my mighty 
 works.’ Our Lord possibly had in his thoughts the 
 confession of faith which had been recently uttered. (xvi. 
 29, 30.) 
 
 9. In this verse épwraw is plainly used in the sense 
 of petitioning. Ov wept rov xdopov épwrw.—Not as if the 
 world had no interest in the Saviour’s intercession: it is 
 especially mentioned in ver. 23. But it was for the 
 Twelve that he was now praying, to the exclusion, for 
 the moment, even of the rest of the Universal Church. 
 
 11. The Present is employed in the sense of the 
 Future, throughout this verse; but it will bear a literal 
 rendering. The Saviour evidently means that, whereas 
 the disciples had hitherto been guided and defended by 
 himself, they would now be exposed by his departure to 
 new difficulties and perils; and would need, therefore, 
 special protection from above. 
 
 12. ov dédwxag por egvdaka. This includes not only 
 a guarding from spiritual and moral dangers, but also 
 protection in the ordinary sense, as is evident from 
 XViil. 9. 
 
 — 6 vidc ric avwdeiac. A Hebraic expression for 
 a lost and ruined man, similar to “son of Belial,” &c. 
 
 13. rv xapay riv éunv. ‘The joy which I feel in 
 
CHAPTER XVII. 123 
 
 the promotion of Thy glory by the salvation of sinners ; 
 and of which they, too, are partakers.’ 
 
 14. obk eioly éc rov kdopov. As Christians, as Min- 
 isters, as Apostles, they derive themselves from a higher 
 source than this world; and hence, too, their maxims, 
 principles, and feelings, are opposed to those of the men 
 by whom they are surrounded. 
 
 15. ovx épwrd iva apne advrove éx Tov Kdopov. If the 
 Lord Jesus did not wish that his disciples, as yet weak 
 and comparatively unenlightened, should be removed 
 from a scene of so much suffering and temptation and 
 danger as the world was likely to prove to them, how 
 vain and foolish is the wish to leave the post which God 
 in His providence assigns us, and to wander into deserts 
 or immure ourselves in monasteries, to escape from the 
 inducements to evil. "Ex rod zovnpov might mean, from 
 the Evil One, z.e. Satan; and so some would understand 
 in the Lord’s Prayer, pvca jac ard rov Tovnpov: but 
 there is no occasion, in either valle to depart from the 
 common translation. 
 
 17. dyiacov x. 7.. The means, therefore, of sanc- 
 tification is, the word of God. 
 
 19. ayuigw éuavrov. I sanctify myself: i.e. I set my- 
 self apart, ‘ consecrate myself to the work of salvation,’ 
 
 20. rev morevoovtwy. Iorevorvrwy is generally pre- 
 ferred by Editors as the genuine reading. It makes no 
 real difference in the sense. The persons spoken of are, 
 true believers in each succeeding age, and in every place. 
 Christ now begins his intercession for the Catholic 
 Church at large. 
 
 21. KxaOwe ov, Idrep év gpot....kat avrot év hiv ev 
 wow. As truly, though not as intimately, nor in the 
 
 same Manner. 
 ¥ 
 
124 CHAPTER XVIII. 
 
 24, Gédw iva... There is a surpassing majesty 
 in this verse. Could any mere creature have dared thus 
 to address the Almighty Father? 
 
 — xaraPodre, (from cara and Gaddw,) a foundation, 
 or rather, a founding. The proofs of our Lord’s pre-ex- 
 istence, and of his Divinity, so multiply upon us in this 
 Gospel, that it seems superfluous to point them all out; 
 especially, since they lie upon the very surface. 
 
 The translators in the authorized Version have often 
 rendered the Perfect as the Aorist in this chapter: but 
 this is unnecessary, and weakens the sense. 
 
 CHAPTER XVIII. 
 
 In the concluding verse of the fourteenth chapter, 
 our Lord had desired his Disciples to arise, and depart 
 with him, in token of his readiness to obey his Father’s 
 will. His resolution wavers not. Having finished his 
 last address to the Twelve, and offered up his interces- 
 sory prayer, he proceeds, not to some obscure corner 
 where it might be difficult to discover him, nor yet to 
 some crowded quarter of the city where he might have 
 hoped for the interference of the people on his behalf, 
 but to the Garden of Gethsemane, lying at the foot of 
 the Mount of Olives, where his betrayer would be likely 
 to seek him, and where there would, at the same time, be 
 no danger of a tumult. 
 
 — é&j Oe does not allude to his coming out of the 
 supper chamber, (for that he had left some time pre- 
 viously,) but, to his departure from Jerusalem. 
 
CHAPTER XVIII. 125 
 
 = Xeupdppooc, (contr. povc,) from xeipa winter or a 
 storm, and péw I flow, properly denotes, a brook or 
 torrent which owes its waters in part to storms or 
 melting snow. 
 
 — Tév Kedpor, which is one reading in this verse 
 would mean, The brook of cedars ; but rov Kédpwy seems 
 the genuine word, and is probably the Hebrew ,17"7p, 
 and so signifies, the black torrent. 
 
 2. ‘lotdac 6 rapadidove. Judas who was betraying him. 
 
 — roddakig ovviyOn. It is remarkable that our 
 Lord had so often previously frequented a spot which 
 was destined eventually to be the scene of his bitter 
 agony. It has been well said with reference to this 
 circumstance, “ Let that which is likely to be your 
 Gethsemane, be now your Mount of Olives.” 
 
 3. reipa (perhaps from a Verb oréw akin to ordw,) 
 properly, anything twisted, coiled; then, a band of men, 
 a manipulus, a body of 200 men; but supposed to be 
 used in Acts x. 1. for a larger number. This ozeipa 
 was probably the Roman garrison stationed in the Tower 
 of Antonia to keep the Jews in check; or rather, a 
 part of it put under the direction of the Sanhedrim. 
 Some, however, think it consisted of the Levites who 
 kept guard at the Temple. 
 
 — vmxnpérne (from bro, and épérnce a rower,) properly, 
 one who rows under the orders of another; hence, any 
 assistant, agent, or officer. 
 
 — pav@y wai Aapradwy. The distinction between 
 these two is not accurately determined; but probably 
 our common Bible gives the right rendering, “lanterns 
 and torches.” No doubt it had been feared that the 
 multitude, or, at any rate, some of the more zealous 
 
 M2 
 
 Me 
 
126 CHAPTER XVIII. 
 
 disciples, would offer resistance ; and for this reason, the 
 persons sent to apprehend Christ are furnished with ér\a. 
 
 It appears, from comparing the different Evangelists, 
 that Judas, coming with the band, and advancing before 
 them, had now given the kiss of treachery; but perhaps 
 not so as to leave no doubt which was the person whom 
 his attendants were to seize. The soldiers, therefore, 
 were beginning to lay hands on some of the disciples, or 
 seemed about to do so, upon which our Lord comes 
 forward to shield them by the sacrifice of himself, and 
 enquires riva Cnretre ; 
 
 4, eidwc mavra ra épyopeva. Though he knew Sc. 
 Well aware of the insults and sufferings which were 
 close at hand, he nevertheless goes forth, not from the 
 garden, (for the scene that follows seems to have taken 
 place there,) but from the company of his disciples, who 
 gathered round him through affection and fear; or, from 
 that part of the garden whither he had retired for prayer. 
 
 5.  elornxer d€ Kat “Iovdac,— Who could iden- 
 tify Jesus, and remove from the minds of those to 
 whom he was guide, any groundless apprehensions 
 of his offering violent resistance. 
 
 6. érecov xapai. When it is remembered that the 
 persons of whom this is recorded were heathens, whose 
 minds were filled with the most superstitious fancies ;— 
 that they had, no doubt, heard of Jesus, as one who had 
 even raised the dead to life ;—that a belief in the exist- 
 ence of magical power was at this time universal ;—and, 
 lastly, that in circumstances the most perilous the object 
 of their search betrayed no alarm, but boldly advanced 
 to them and delivered himself into their hands; it will 
 not appear surprising that they should have been 
 
CHAPTER XVIII. 127 
 
 struck with awe and even terror: and perhaps what 
 follows may be accounted for without the supposition of 
 a miracle: (compare the case of Marius, and the slave 
 sent to execute him:) yet it would be presumptuous to 
 assert that there was none. ) 
 
 6. ardOov cig ru driow (pépn). They went back, 
 shrunk back. 
 
 9. iva. Here, as in a thousand other instances, the 
 commentators would have us to translate iva not, in 
 order that, but, so that, as if it had been wore. But the 
 student should be very careful how he adopts these 
 forced translations. They are rarely proposed except to 
 save the labor of investigation, or to serve some favorite 
 theory. It is better to leave a difficulty unsolved, than 
 to solve it by unfair means. 
 
 10. Simon Peter’s name is mentioned in this trans- 
 action by St. John only; because he had before this 
 received the crown of martyrdom, having been crucified 
 A. D. 67., or 68. 
 
 — payapa, from payoua or akin to it, properly a 
 battle-knife, but used also for the purposes of hunting. 
 It is distinguished by Homer from the Eigoc : 
 
 "Arpeidns dé, épvocapevos yeipecor pa yatpay, 
 n ot map Eideos péya kovdeoy aiéy awpro, K.T.X. Il. y’. 270. 
 
 — Madxoc, a common Jewish name, from 5p 
 a king: our own well-known surname is derived in 
 like manner. Various excuses have been offered in 
 Peter’s behalf: but it remains to be proved that he had 
 done anything wrong, anything which needs an apology. 
 Our Lord certainly does not say that he had. 
 
 12. ot iwnpérac rdv “Iovdaiwy. The addition of this 
 last word here, seems to decide that the areipa and the 
 xAiapxoc were Gentiles. 
 
128 CHAPTER XVIII. 
 
 14, iv oé Kaidgac x. 7. X. This is added to show 
 that Christ was throughout treated with unfairness. 
 Here he is brought before one who had already avowed 
 it as his judgment, that Jesus should be put to death, 
 whether innocent or guilty. 
 
 15. 6 dddoe pabyrne.,—In all probability John him- 
 self, who, with striking modesty, though often having 
 occasion to refer to himself in his Gospel, never once 
 mentions his own name, but always designates himself 
 padnric, or 6 adAoc pabynrhnc. This being the case, it is 
 no wonder that we meet with the Article in this place: 
 (Iwavync) 6 dddoc pabyrie falls as naturally uponthe ear 
 as Lwxpdrn¢g 6 giAdoogoc. But some suppose that this 
 Article is accounted for by the fact of St. Peter, the 
 intimate and well-known friend and associate of St. John, 
 having been just named. 
 
 — yvwordc. We need not suppose any very inti- 
 mate friendship; and still less need we endeavour 
 to account for the acquaintance between the High- 
 Priest and St. John: the causes that give rise to a 
 general, superficial acquaintance are so numerous, that 
 they cannot be guessed at. 
 
 16. scionyaye. This may be in agreement with airn 
 understood, and refer to the ra:déicxn, and so some would 
 interpret. 
 
 18. av6paxia, from dyvGoc through avOpaé: not, of 
 course, coals, but charcoal. 
 
 — nv per’ airay o TMérpoc. The gradations in Peter’s 
 unfaithfulness are remarkable. First, he follows Christ 
 paxpd0ey, (Luke xxii. 54.) here he stands familiarly 
 among his foes: he denies him first of ali with simple 
 negation, then, with oaths and curses. 
 
CHAPTER XVIII. 129 
 
 20. év kpumrg édadnoa ovcév. ‘Nothing,’ that is, 
 ‘different from my public teaching: nothing that was 
 not intended to be afterwards promulgated.’ 
 
 22. pdmopa. A slap on the face, a slap with the 
 open hand: the more insulting as inflicting the less of 
 personal injury. 
 
 23. "Amexpi0n 6 ‘Inootc x. r. X. There is something 
 striking in the contrast between our Saviour’s reply 
 here, and that of St. Paul in a similar case. (Acts xxii, 
 3.). We will not presume to say that the Apostle’s 
 answer was reprehensible ; but certainly the Holy Spirit 
 has presented him to view in a less attractive light than 
 his Master. From our Lord’s expostulation, however, 
 mild as it was, we learn that we are not to take literally 
 those words of his in Matt. v. 39. darte oe parioes Emi 
 riv cekiay cov ovaydva K.T. X. 
 
 24. The transactions recorded in vy. 15—23., took 
 place, not in the house of Annas, but in that of Caiaphas. 
 (Matt. xxvi. 57.) The Aorist azéore:key must, there- 
 fore, be rendered as the Pluperfect ; a meaning which it 
 often has. Perhaps, too, the ody should be cancelled: it 
 stands on a slender foundation as regards MSS,; and 
 rather hinders the sense than improves it. 
 
 27. St. John, perhaps from a feeling of tenderness 
 for his deceased friend, omits the mention of Peter’s 
 cursing and swearing ; but he also omits the account of 
 his penitence. 
 
 28. xpairrwpiov,—The Latin pretorium, and that 
 from pretor: it signifies, strictly, the residence of a 
 pretor, or of a governor of one of those provinces which 
 belonged to the Emperor and not to the Senate: but it 
 branches off in Latin writers into several different, though 
 associated, meanings. 
 
130 CHAPTER XVIII. 
 
 30. ei py nv Kr. A. They seem to speak fretfully. 
 Probably they had hoped that Pilate would have pro- 
 nounced sentence of death at once, without enquiring 
 into the case: certainly they were well aware that the 
 less their accusation was investigated the better for the 
 accomplishment of their wicked object. , 
 
 31. piv ovx ekeorty x. r. X. Some would here sith 
 év TH éoprn, because they think that the Jewish nation did 
 still retain the power of life and death, at least in sacred 
 causes. Biscoe, who maintains this view, has a long 
 dissertation on the subject in his book on the Acts. The 
 contrary opinion is the one more generally adopted. 
 
 32. rolw Oavdry jpeddev arobvqjoxew. Christ had 
 predicted that he should be delivered to the Gentiles; 
 and also that he should be crucified, a mode of inflicting 
 death practised only by the Romans: The Jews would 
 have stoned him to death. 
 
 35. pare éyw Tovdaicc eipes ‘Is it likely that Z 
 should know anything about your case? that I should 
 make any enquiry on the matter unprompted by others ?” 
 “Thy own nation, &e.” 
 
 37. odxovv Baarede ci ov; perhaps better, without 
 the interrogation, ‘“‘ Well then thou art a king:” alluding 
 to what Christ had said about his kingdom. To this 
 question or remark of Pilate’s no désect answer is given: 
 ‘Thou sayest that I am a king: J neither affirm nor 
 deny it; but, “for this end, &c.” 
 
 38. ri éory adndea; What is truth? As if he 
 had said, How vain to devote yourself to the search 
 after truth, or to its dissemination! Who knows what 
 truth is, amidst the variety of conflicting sentiments con- 
 cerning it? and, if it were known, of what benefit would 
 
CHAPTER XIX. 131 
 
 it be?’ But any interpretation of Pilate’s words can be 
 only conjectural: and after all, let it be remembered, 
 they are the uninspired words of a heathen. 
 
 39. ore d€ auvyPea dpiv ke. rr. It is not known 
 how this custom originated ; nor, whether it was ancient 
 or modern. 
 
 40. BapaZHac. It is worthy of notice, that he who 
 came to give his life a ransom for many, to redeem 
 sinners of every class, and of every degree of guilt, in 
 the first instance saved, incidentally, by his death, a man 
 who was a robber, a disturber of the public peace, and a 
 murderer. “ Barabbas was a robber.” 
 
 CHAPTER XIX. 
 
 l. "Eyaoriywoe from paorié = gpayédAduwr, i. e. 
 Jlagellum, a scourge or whip. Scourging previous to 
 the infliction of capital punishment was customary among 
 the Romans, both with respect to slaves and free men ; 
 but with this difference,—the former were scourged with 
 whips, the latter with rods. Our Lord suffered in the 
 more ignominious manner.....pdoriiwv, aic e00¢ rove 
 kaxoupyouc zovnpordrouc mpotnAakigeoba. (Phil.) Perhaps 
 Pilate scourged Jesus in order thereby to rouse the pity 
 of the Jews. 
 
 2. €& dxavOiv x. 7. A. These axav6a were probably 
 much larger than are generally found among us. The 
 iparioy roppupovy, being dyed with Tyrian purple, a very 
 rich and intense color, might be called either koxxcvoc, as 
 in Matt. xxvii. 28., or, as here, wopdupovc. Indeed this 
 
132 CHAPTER XIX. 
 
 word opgvpeog is used somewhat indefinitely in the 
 Classics. Thus we have in Homer xipa zopdipeor, (II. 
 1. 481, 482.), zoppupén vepédp, (Il. xvii. 551.), aipare 
 ropoipey, (II. xvi. 360, 361.). These mock emblems of 
 royalty were put upon the Saviour not only in derision 
 of his claims to be a king, but also to increase his bodily 
 pains: for the crown of thorns, placed upon his head, 
 and forced down (as we learn from St. Matthew,) by the 
 repeated strokes of the reed, must have inflicted exquisite 
 suffering. ‘The crown of thorns did not only express 
 the scorn of the imposers by that figure into which they 
 were contrived ; but did also pierce his tender and sacred 
 temples to a multiplicity of pains, by their numerous 
 acuminations.” 
 
 5. “Ice 6 dvOpwroc. Behold, the man! whose mild 
 and tranquil aspect belies your accusations ; and whose 
 present sufferings and shame ought to satiate your 
 malice ! 
 
 6. Zratpwoorv. Lzavpd¢ properly signifies the same as 
 oxodow, a stake: and hence oravpdw means primarily, I 
 drive in stakes, construct a palisade. As a mode of 
 punishment, the literal rendering of the Verb would be 
 I impale, but in the New Testament, in ecclesiastical 
 writers, and in Polybius, it denotes that method of in- 
 flicting death which we call erucifying. Lucian repre- 
 sents this oravpdc as having been contrived by tyrants in 
 imitation of the letter rav. The resemblance, however, 
 was but a rough one: for in the cross, the transverse 
 beam was not fixed at the top of the erect beam, but 
 tied across it lower down, as in the ordinary representa- 
 tions. Besides these beams, there was also a rest or 
 support for the body of the sufferer placed lower down 
 
CHAPTER XIX. 133 
 
 towards the feet. The process of this cruel torture was 
 as follows:—‘“ The person crucified was nailed to the 
 cross as it lay on the ground, through each hand ex- 
 tended to the utmost stretch, and through both the feet 
 together :” (some say the feet were only tied). “Then the 
 cross was raised up, and the foot of it thrust with a 
 violent shock into a hole in the ground prepared for it. 
 This shock disjointed the body, whose whole weight 
 hung upon the nails, (and the support mentioned above, ) 
 till the person expired through mere dint of pain.” Such 
 was the death, agonizing,—ignominious,—accursed,—to 
 which the Jews delivered, and the Gentiles condemned, 
 the Son of God! Such was the death to which He sub- 
 mitted, “for us men, and for our salvation !” 
 
 — AaBere airiv cai cravpwoare. If the Jews cid 
 still retain the power to inflict death, (which is very im- 
 probable,) they had just declared the impossibility of 
 their exercising that power now; and, moreover, cruci- 
 fixion was a mode they never adopted. These words, 
 therefore, must have been spoken ironically, or, fretfully ; 
 and been intended rather as a refusal than a consent. 
 Thus the Jews understood it, and immediately clamor 
 for the confirmation of the sentence on grounds which 
 (as they seem to insinuate,) might be indifferent to 
 Pilate, but to them were of the utmost importance. 
 
 7. We read of no sentence in the Law of Moses 
 against a person professing to be the Son of God; but a 
 blasphemer, (Lev. xxiv. 15, 16.), or a false prophet, 
 (Deut. xviii. 20.), or an enticer to idolatry, (Deut. xiii. 
 throughout), was to suffer death: and to these denuncia- 
 tions, perhaps, the Jews here allude. 
 
 8. The existence of sons of the Deity was fully 
 
 N 
 
134 CHAPTER XIX. 
 
 believed by those heathens who retained any respect for 
 the popular superstition. The solemn and dignified 
 appearance of the Saviour, the report of his many won- 
 derful works, the message which Pilate had received 
 from his wife concerning her dream, (Matt. xxvii. 19.) 
 and, now, the annunciation that the man before him had 
 claimed to be none other than the Son of God, were 
 enough to terrify a mind less timid than his. Probably 
 the Jews used the general expression A Son of God, as 
 being more in consonance with the heathen governor’s 
 own religious notions. 
 
 9. ad0ev et ov; i.e. Art thou really come from 
 above, a messenger from God as thy father, to mankind ?’ 
 
 ll. ob« elyee efovciay x. r. X. ‘The power which 
 thou art invested with, and in consequence of which thou 
 art now, even against thy own will, about to pronounce 
 my condemnation, has been conferred upon thee by God : 
 but he who betrayed me to the Jews, and the Jewish 
 High-Priest who, to ensure my death, delivered me into 
 thy hands, are acting, each through mere gratuitous 
 wickedness, and can plead no unfortunate unwished-for 
 circumstances in palliation of their guilt. 
 
 12. &k rovrov (xpévov or piparoc) éjreck. 7. rd. He 
 had sought to release him before; but he endeavoured 
 the more earnestly to do so now: convinced more fully 
 of his innocence, and charmed at the dignity and mild- 
 ness of his answers. 
 
 — édy rovroy drodvonc x. t. AX. The Jews, finding 
 that the judgment even of a heathen cannot be warped 
 by their sophistries, resort to more cogent arguments, 
 and endeavour to arouse his fears for his political in- 
 terests. 
 
CHAPTER XIX. 135 
 
 13. ért rod Piparoc, Upon the judgment-seat. The 
 Bia was a raised platform, a suggestus, tribunal, or 
 rostrum, from which to address a public assembly. It is 
 often spoken of in connection with senatorial and forensic 
 proceedings : and St. Paul uses it for the tribunal of the 
 Great Judge ;—ravtec rapacrynodpeba ro Pnpare TOU 
 Xpeorov. (Rom. xiv. 10.) 
 
 — Addorpwroc (from AiBo¢ and orpwrvupc) is an Ad- 
 jective, édagoc being understood. It designates here what 
 is commonly called JMZosaic work; an ornamental kind 
 of paving in much esteem among the ancients, and speci- 
 mens of which are often met with in digging among old 
 foundations. Properly, \8derpwroc means merely paved 
 with stones, and it is thus used in the Classics. 
 
 14. nv dé wapackevi) Tov ndoya. It was the pre- 
 paration for the Sabbath in the Passover week. 
 
 — dpa cé waoel exrn. St. Mark (xv. 25.) says, Av dé 
 Gpa trpitn Kat eoravpwoar avriyv. Various methods have 
 been proposed to reconcile these discrepancies. The most 
 satisfactory seems to be to suppose that St. John, or an 
 early copyist, used the numeral character [” (3), and 
 that this, by a very slight change, became corrupted into 
 ¢ (6). Nor is this a bare supposition; it is supported 
 by several MSS. and Fathers. 
 
 15. obk txouev Baoréa ei po Kaioapa. Thus they 
 publicly renounce their national independence, and resign 
 themselves over to a foreign yoke. It must be super- 
 fluous to state that Caesar was a common name for the 
 Roman emperois; and that the one now reigning was 
 Tiberius, 
 
 17. Pasrafwy rov oravpdy. He bore it alone for 
 some distance; till, finding that it was really too heavy 
 
136 CHAPTER XIX. 
 
 for him to support, his tormentors compelled Simon the 
 Cyrenian to bear it after him. 
 
 — VFodyoa = Kpaviov rézoc. So called from the 
 number of malefactors’ skulls there lying about. 
 
 18. jéoor d& rov Incovv,—As being the chief culprit: 
 St. Mark quotes here Isaiah’s prophecy (lili. 12.) wai. 
 pera dvdpwv eoyicOn. 
 
 19. rirhov. This rirdog, (titulus in Latin,) was a 
 white board with black letters placed over the head of 
 the criminal, on that part of the upright beam of the 
 cross which projected above the transverse one. St. 
 John gives us the superscription in full, the other Evan- 
 gelists only in part. 
 
 22. 0 yéypaga, yéypaga. An expression of inflex- 
 ible determination. Pilate may have been irritated at 
 the obstinate cruelty of the Jews, and have purposely, 
 therefore, written what he thought would be offensive to 
 them: or, he may have been anxious to have it generally 
 known and widely spread abroad, that the person claim- 
 ing to be the king of the Jews had by him been 
 sentenced to be crucified. 
 
 23. rad ivarca,—His outer-garment, or cloak; for 
 the Plural seems (by a common figure) to be used for the 
 Singular. This iuaztov, (from eipar, Perf. Pass. of Evyvp,) 
 was a square piece of cloth thrown over the left shoulder, 
 and brought round under the right. The xirwy was an 
 under garment without sleeves; generally consisting of 
 two pieces, but sometimes, and especially it would seem 
 among the priests, woven throughout: such was our 
 Lord’s. The word yirwy, (Ionic xbwr,) is the Hebrew 
 jop, and, perhaps, our own cotton comes from the same 
 source. 
 
CHAPTER XIX. 187 
 
 24, dtepepicavro ra iparia x. 7. X%« Quoted from 
 Psal. xxii.: a psalm which, though undoubtedly belong- 
 ing in some parts of it to David’s own history, can only 
 be made appropriate to him throughout, by some of 
 those childish rabbinical comments which are too ridicu- 
 lous to be introduced here. ; 
 
 25—28. In these verses we have, perhaps, the finest 
 example of filial piety on record. Our Lord, over- 
 whelmed by sufferings “known and unknown,’ never- 
 theless provides for his virgin mother by commending 
 her to the care of his beloved disciple ; at the same time 
 securing for that disciple a friend and companion pecu- 
 liarly adapted to him in his early years. Euthymius, 
 (quoted by Bloomfield,) has a good comment on this 
 history, expressed in pretty language :— Hoy droOvicKwy 
 mapariverae rv pyntépa te pabyrH, TY HyaTnpErnY THO 
 nyarnpivy, tiv maplévoy ro Tapfivw, TaWevwy ipac 
 ppovrige TwY yovewy axpic eoxaTne avarvore. 
 
 28. iva redewO} } yoagy—viz. Psal. lxix. 21., “ In 
 my thirst they gave me vinegar to drink.” This Psalm, 
 likewise, was undoubtedly intended by the Holy Spirit to 
 refer directly to Christ. Nor are the curses it contains 
 at all unsuitable to the lips of him who, though he is 
 the “ Lamb of God,” is also the “ Lion of the tribe of 
 Judah ;” especially if it be remembered that the Old 
 Testament curses are often only predictions of ven- 
 geance. 
 
 29. toowry repibévtec. There was more than one 
 kind of hyssop. That mentioned in | Kings iv. 33., 
 appears to have been little more than a moss: but there 
 was another sort which grew in reeds between one and 
 two feet in length. 
 
 N2 
 
138 CHAPTER XIX. 
 
 30. reréXcora. It is finished or consummated: for 
 it is to be observed that redéw signifies, to end by com- 
 pletion. This word alone contains matter for volumes. 
 The scheme of redemption was consummated ;— the 
 Mosaic rites, and ceremonies, and types, and figures, 
 were consummated ;—the work and sufferings of the Lord 
 Jesus were consummated. 
 
 — mapédwke 70 wvedpa. St. Matthew says “Agnxe ro 
 avevpa (xxvii. 50.); St. Mark, ’Eiérvevce (xv. 37.) ; 
 and St. Luke (xxiii. 46.) expresses the act of dying in 
 the same manner. This word is often thus used in the 
 Classics, either with or without an Accusative after it, 
 (such as Biov, pvyhv, &ec.). The phrase used by St. 
 Matthew also, though it might seem to be peculiarly 
 appropriate to the death of Christ, and is claimed by 
 Dr. A. Clarke as proper to that alone, is employed con- 
 cerning the death of ordinary persons: thus Eur. Hee. 
 569. ddixce rvedpa Oavacipw odayn. The word rapécuxe 
 expresses the tranquil and resigned death of the good 
 man, who commends, delivers up, his soul into the hands 
 of him who gave it. But in all these representations no- 
 thing supernatural is intimated; nor are we to look upon 
 the death of our Lord as being in itself other than a 
 human death. Bishop Pearson, with his usual sound- 
 ness, sets the matter in its true light :—“It was in his 
 power whether he would come into the hands of his 
 enemies; it was in his power to suffer or not to suffer 
 the sentence of Pilate, and the nailing to the cross; it 
 was in his power to have come down from the cross, 
 when he was nailed to it; but when by an act of his will 
 he had submitted to that death, when he had accepted 
 and embraced those torments to the last, it was not in 
 
CHAPTER XIX. * 139 
 
 the power of his soul to continue any longer vitality 
 to the body, whose vigour was totally exhausted. So not 
 by a necessary compulsion, but voluntary election, he 
 took upon him a necessity of dying.....He died not by, 
 but with, a miracle.” 
 
 3. iv ydp peyadn,—as being the Sabbath of the Pas- 
 chal-week: «xareaydorv is the 2. Aorist Conjunctive Pas- 
 sive of xardyyuu. This breaking of the legs was in- 
 tended to accelerate the sufferer’s death by greatly 
 increasing his pains. It was done by striking the instep 
 violently with an iron mallet. It is sickening to enter 
 into these details of cruelty: but how much more dis- 
 tressing should it be to view them in connection with the 
 Saviour! This last torture however he escaped. 
 
 34. épdOev aipa cai véwp. It has been said that 
 this water came from the pericardium, a kind of bag in 
 which the heart is contained, and if so, the wound now 
 inflicted would of itself have been sufficient to cause 
 death. But though there is a sort of watery vapor 
 within this pericardium which serves to facilitate the 
 motion of the heart, and which after death collects into 
 a few drops, yet the quantity is so small except in cases 
 of “dropsy of the pericardium,” that it could not be 
 made to flow outside the surface of the body. Possibly 
 the blood in this instance may have already begun to 
 separate into serum and coagulum, as it does after a 
 while; and the former might be popularly called water. 
 Most likely, however, there was something miraculous 
 in the case, as St. John so earnestly avers the truth of 
 what he records. And if something miraculous, then, 
 no doubt, something mystical too: probably, a kind of 
 emblem of justification and sanctification. 
 
140 CHAPTER XIX. 
 
 35. Kaxsivoe oldev,—And HE knoweth. Had it been 
 St. John himself who was meant by this éxeivoc, we 
 should rather have had airécg. It seems as if the Evan- 
 gelist were appealing to the omniscient Saviour. 
 
 36. "Oorovy ov ovrtpydnoerae avrov. These words 
 are generally supposed to allude to the regulations con- 
 cerning the Paschal Lamb; (Exod. xii, 46. Numb. ix. 
 12.) but perhaps they are quoted with a slight alteration 
 from the Septuagint Version of Psal. xxxiv. [33.] 20. 
 
 37. "“Owovrac cic ov écexévtnoayv,— They shall look 
 upon whom they have pierced. It is better to leave out 
 the Antecedent in English as it is left out in the Greek: 
 for airéx would be the natural word to supply, whereas 
 the Hebrew text says, sy, woon mE. The passage 
 occurs in Zech. xii. 10. The Septuagint gives quite a 
 different meaning to the whole of it. 
 
 38, 39. It is remarkable that when those who had 
 been hitherto Christ’s avowed disciples and followers 
 had abandoned him through fear, Joseph and Nicode- 
 mus, who, till now, had been shrinking from an open 
 profession of faith in him, should have come forward so 
 courageously on his behalf. 
 
 — opvprync kat addnc. The former was a gum that 
 exuded from a tree growing in Arabia: the latter can 
 hardly have been the bitter juice obtained from the plant 
 so called in the present day, but was probably the pro- 
 duce of some aromatic shrub or tree. The quantity of 
 these spices will not appear enormous when it is con- 
 sidered that they were intended to perfume the whole 
 chamber in which the Saviour’s body was to be laid, and 
 also, it is probable, to be burnt at his funeral. It must 
 be borne in mind, that what Joseph and Nicodemus did 
 
CHAPTER XIX. 14] 
 ca 
 
 now was intended to be only preparatory to the funeral 
 obsequies, which, on account of the near approach of the 
 Sabbath, (as St. John intimates in the forty-second 
 verse,) were deferred. 
 
 40. <d0ovioe. This is a Diminutive from 60dvn, a 
 primitive word so far as Greek is concerned. In the 
 Plural 60é17.a means either linen-clothes, or, as here, linen- 
 bandages. 
 
 — 0c éori roic Iovdaiog évragialev,—As the man- 
 ner of the Jews is to bury; or rather, to embalm: for 
 the word évragiaZew is always used in the Septuagint to 
 denote the preliminaries of burial, not burial itself; and 
 it is manifest that had this been the common mode of 
 burying, only the rich could have interred their dead. 
 St. John’s object is to distinguish the more simple mode 
 of embalming practised among the Jews, by merely 
 wrapping up the body with the aromatics, from the 
 complicated method of the Egyptians, by embowelling, 
 &e. &e. . 
 
 41. éy ro Khry pynpetov. A garden was not un- 
 frequently the site of a sepulchre among the ancients; 
 nor is such a thing without example in modern times. 
 
 — év @ ovdérw ovdeic éréOn. This is mentioned 
 particularly, to show that if any one at all did afterwards 
 
 rise from that sepulchre, it could be none other than the 
 Lord. 
 
142 
 
 CHAPTER XX. 
 
 WE now come to the resurrection of the Lord Jesus ; 
 the accounts of which, as given by the four Evangelists, 
 are the most difficult to harmonize of anything which 
 they have recorded. The reason is obvious. All that 
 then took place came upon the disciples unexpectedly ; 
 and, the event being of itself unprecedented for its mi- 
 raculous nature, (for who ever before had raised himself 
 from death?) and, besides, being one of the highest in- 
 terest, their minds were raised to a pitch of the most 
 intense excitement. This would lead to a numerous suc- 
 cession of hurried visits to the sepulchre; to a continual 
 communication from one to another of fresh tidings, in 
 many instances, perhaps, but half told; and to the 
 division of the various parties interested, sometimes into 
 small companies of two or three, sometimes into solitary 
 individuals. Of this scene of hurry, excitement, and 
 confusion, the sacred writers do not attempt to give a 
 full view, but only, as it were, occasional glimpses ; 
 selecting each those circumstances which appeared to 
 him the most important, or on which he had received 
 the fullest information: and as they do this without any 
 collusion or mutual agreement what to write and what to 
 omit, it is no wonder that we are often at a loss so to fill 
 up the outline given, as not to make one account incon- 
 sistent with another. If it were even impossible to do 
 so, we should have no cause to complain. We have 
 enough to prove to us the certainty of the resurrection. 
 This is all which the Evangelists have aimed at giving, 
 and this is all we need. Our limits forbid us to attempt 
 
CHAPTER XX. "143 
 
 anything like a harmony here: the student is referred to 
 Bloomfield’s Recensio Synoptica, or to any of the lead- 
 ing commentators. 
 
 l. ry pig rv eaBpdrwy,—On the first day of the 
 week: pia being used for rpwrn, and the Plural of cafGa- 
 roy for week, according to St. John’s usual manner. 
 
 — mpwi, oxoriacg Ere ovang = opbpov abéoc, (Luke 
 xxiv. 1.) = rH émepwoxovon eic piay gapParwr. (Matt. 
 xxviii. 1.) St. Mark’s avareidavroc rov ijAiov may refer 
 to rather a later time, and to a second visit of Mary 
 Magdalene to the sepulchre, in company with Mary 
 the mother of James, and Salome. 
 
 4. 6 addoc pabyricg mpoérpexe tdxvov Tov Llézpov. 
 The earnest affection of John, (for it is by far most proba- 
 ble that he here means himself,) and his being the 
 youngest of the Apostles, while Peter was the oldest, 
 account for his having arrived first at the sepulchre. 
 Probably he forbore to enter from a feeling of super- 
 stitious awe, peculiarly natural to a youthful mind. 
 
 7. sic Eva roroy. LEic is used instead of éyv because » 
 motion is implied though not expressed. The covdapior 
 had been rolled, up (and put into) one plage apart. 
 
 8. «ide kat ériorevoe. That is, he believed just so 
 far as Mary’s statement had gone, viz. that the body of 
 the Saviour had really been removed from the sepulchre. 
 Further than this his faith did not yet go, nor would he 
 admit even thus much, except on the evidence of his 
 own senses: for, as yet, he, as well as Peter, “knew not 
 the Scriptures &e.” The resurrection of Christ is ob- 
 scurely predicted in many passages of the Old Testament 
 but expressly foretold in Psal. xvi. 10, 11. 
 
 10. xpo¢g éavrove,—Literally, to themselves: i. e. to 
 
144 CHAPTER XX. 
 
 their own habitation: meaning the house in Jerusalem 
 which the Apostles were occupying in common. As 
 Mary continued weeping, it is evident she had not the 
 least idea that Christ was risen from the dead. 
 
 ll. mapécupey cic ro pyvnpetov. Here we have the 
 same constructio pregnans as in ver. 7., cic Eva toTov. 
 She stooped down (and looked) into the tomb. 
 
 12. Qewpet dvo dyyédovc. Mary the mother of 
 James and Salome, saw only one angel, (at least St. 
 Mark mentions only one,) and that, outside of the sepul- 
 chre. (Mark xvi. 5.) But there is nothing very re- 
 markable in the circumstance that one of the celestial 
 messengers should have departed, or that the other 
 should have gone into the sepulchre instead of remaining 
 without. 
 
 — év Xevxoic (éo0noenr. Luke xxiv. 4.) White, in 
 apparel and otherwise, was an emblem of dignity; as 
 appears from the case of Mordecai, (Esther viii. 15.) 
 and from the exquisitely poetic song of Deborah. (Jud. v. 
 10.) It was also, and especially, an emblem of purity, 
 as in Rev. xix. 8., Buoowvoy cabapor cai AXapmpov" Tro yap 
 Bvoowoy ra Akawpard govt rov dyiwy. Hence, white 
 garments have ever formed a part of priestly apparel. 
 
 — éixero. This is, in fact, a Pluperfect Tense; and 
 is here used in its original meaning,—“ Where the body of 
 Jesus had lain.” 
 
 14. obk Hbee Ore 6 Inaode éort. Though the Saviour’s 
 body was not yet glorified, yet the absence, doubtless, of 
 anything like emaciation, suffering, or langor, from his 
 countenance, and Mary’s present perturbation of mind, 
 are sufficient to account for her not recognizing him. 
 Perhaps, too, as in the case of the disciples journeying 
 
CHAPTER XX. 145 
 
 to Emmaus, (Luke xxiv. 13—35.) of d¢Oadpoi (abrijc) 
 Exparovyto Tov po) éxvyv@vae adrov. 
 
 15. It is hardly needful to appeal to Classical au- 
 thority in proof that yiva: has nothing harsh in it; this 
 verse is sufficient: since the Saviour’s enquiry was evi- 
 dently one of kindness, and was intended so to appear. 
 Classical authorities, however, may be produced in 
 abundance: as in 
 
 ‘ , wy @ ~ , 
 Evyyywora pév Tap nv oe AvTEicAa, yvvat. 
 
 Eurip. Med. 703. 
 
 and in innumerable other instances. 
 
 — kntovpde,—from xijzoc and otpoc, a similar word 
 as to its etymology to @uvpwpdc, (x. 3.) and sometimes 
 found in the form kntwpdc. It is a rat Aeyopevoc in the 
 New Testament. 
 
 17. Mf pov &xrov, x.7.d., ‘Do not continue clinging 
 to me: for I am not yet ascended to glory, and you will 
 have frequent opportunities still of seeing me, and being 
 with me.’ Thus interpreted, the meaning of this passage is 
 clear: and from the use of 4 with the Present Imperative 
 we are warranted, according to the regular usage of the 
 New Testament writers, in inferring that Mary was now 
 holding the Saviour by the feet, as we read concerning 
 the other Mary and Salome. (Matt. xxviii. 9.) Nor 
 is the sense of clinging to unusual for axrouar: quite the 
 reverse. 
 
 — Marépa pov cat Marépa ipdv, cal Osdv pov, kai 
 Ocdv ipov. “He does not say, our God; for no 
 creature can be raised to an equality with him: but my 
 God, and your God; intimating that the Father is his in a 
 singular and incommunicable manner; and ours, through 
 him, in such a kind as a creature is capable of.” 
 
 Oo 
 
146 CHAPTER XxX. 
 
 (Wesley.) “Z ascend &c., saith our Saviour; the same 
 of both, but in a different manner, denoted by the Article 
 prefixed before the one, and not the other: which dis- 
 tinction in the original we may preserve by this transla- 
 tion, J ascend unto the Father of me, and Father of 
 you; first of me, and then of you; not therefore his, 
 because ours; but therefore ours, because his.” ( Pearson.) 
 
 19. rh tpépa éxeivy. A high day to the Christian 
 Church; since it was the first sabbath on that day which 
 ever since has been consecrated to the services of re- 
 ligion: a change sanctioned by the warrant of the Lord 
 Jesus, “the Lord of the sabbath,” by the example of the 
 Apostles, and by the consent of the Catholic Church. 
 
 — rév Oupiv Kexdeopévwv. How our Saviour en- 
 tered when the doors had been shut, it would be idle 
 to enquire; but doubtless it was by a miracle. . 
 
 20. edekey avroic rac yelpac, still retaining the 
 prints of the nails, cai rv wAevpuy adrod, still scarred by 
 the soldier’s spear: thus evidencing at once his con- 
 tinued humanity “in the verity of our nature,” and his 
 identity. 
 
 22. évedtonoe. Merely a symbolical action; but 
 teaching as that all spiritual influence descends upon the 
 Church from Christ; and from him not merely as a de- 
 positary, but as dwelling essentially in him. In other . 
 words, that the Holy Ghost, who undoubtedly pro- 
 ceedeth from the Father, proceedeth also from the Son. 
 This doctrine, though not denied in the Creed of the 
 Greek Church, is not therein professed; and this has 
 been one principal cause of division between Eastern and 
 Western Christianity. 
 
 23. "Av rwwy adgijre rac apapriac, adievrar avrotc’ 
 x. 7 A. Theologians are much divided as to the meaning 
 
CHAPTER XX. 147 
 
 of these words of our Lord’s. The only method we have 
 for coming to a right understanding of them is, to con- 
 sider how the Apostles themselves interpreted them ; 
 and this we can ascertain only from their conduct, as 
 they have left us no judgment in writing. Now we 
 find there were two ways in which the Apostles remitted 
 sins. The one respected sin as an offence against God, 
 incurring God’s wrath and everlasting vengeance; the 
 other respected it as an offence against the Church, de- 
 serving ecclesiastical censures. The former consisted in 
 the declaration only of the terms on which God was 
 willing to forgive sin; in an authoritative laying down of 
 the conditions of salvation. This latter aét is no longer 
 necessary on the part of the Christian minister, since the 
 conditions are already sufficiently laid down in Scrip- 
 ture; and, moreover, not being possessed, as were the 
 Apostles, of plenary inspiration, they are not competent 
 to imitate them in this part of their work: but it is still 
 their special business to proclaim and declare those 
 terms, and to press them upon the attention of mankind :— 
 “God hath given power and commandment to His min- 
 isters, to declare and pronounce to his people, being 
 penitent, the absolution and remission of their sins ;” and. 
 this they do by assuring them that “ He pardoneth and 
 absolveth all them that truly repent, and unfeignedly be- 
 lieve His holy Gospel.’ But as it respected sin as an 
 offence against the Church, and deserving ecclesiastical 
 censures, the Apostles remitted it authoritatively and 
 actually: as in the case of the incestuous Corinthian, 
 concerning whom St. Paul, having on a former occasion 
 directed that he should be subjected to Church discipline, 
 by being delivered unto Satan, (meaning thereby probably 
 excommunication, ) afterwards, on his repentance, desires 
 
148 CHAPTER XxX. 
 
 that he be restored and comforted; in each case acting 
 with the authority of one who knew that his sentence 
 was ratified in heaven. This same power was exercised 
 in the primitive Church, but only with respect to sin 
 thus viewed. It remained for the Church of Rome, to 
 put the priest into the place of God; and to be guilty of 
 the presumption of pardoning sin, considered as an 
 offence against Him. Even here, however, it may be 
 doubted whether so great an impiety be not an abuse of 
 the received doctrine, rather than the doctrine itself. 
 Both kinds of absolution are retained in the English 
 Church, which, while it positively asserts that “to God 
 only it appertaineth to forgive sins,” (Commination 
 Service,) at the same time desires the minister to 
 pronounce with authority, for the consolation of a dying 
 penitent, “I absolve thee from all thy sins, &c;” lan- 
 guage which is not at all too strong if taken as referring 
 to those ecclesiastical censures which, whether inflicted 
 or not, may have been richly deserved. 
 
 25. ov py morevow. There is an obstinacy of unbe- 
 lief about this declaration of Thomas’s which cannot be 
 excused from blame. But his incredulity, as well as 
 that of the rest of the Apostles, is one.of the grounds of 
 our faith; inasmuch as it shows that no evidence for the 
 resurrection would satisfy their minds, which would not 
 bear the strictest investigation. It was not until, as St. 
 John says in his first Epistle, they had seen with their 
 eyes, and looked upon, and their hands had handled the 
 Word of Life, the Living Word, that they would admit 
 the fact of his being raised from the dead. 
 
 26. eb’ fyépac dxrw. That is, on the following 
 Sunday, the second Christian Sabbath: both days being 
 
CHAPTER XX. 149 
 
 included in the calculation according to the Jewish 
 method. 
 
 28. elxev abrg, 'O Kipidc pov cai 6 Oedc pov. No 
 words could be contrived more fully expressive of su- 
 preme Divinity ; and they were addressed to Christ ; and 
 they were commended, not censured ;—then Christ is 
 God. An attempt is made however to diminish the 
 force of Thomas’s exclamation, or rather address, by 
 comparing it with Jonathan’s to David; (1 Sam. xx. 
 12.) “ Jonathan said unto David, O Lord God of Israel 
 when I have sounded my Father &c.” Here, however, 
 Jonathan is making a solemn oath to David, as he says 
 in the next verse, “The Lord do so and much more to 
 Jonathan &c.,” the mention therefore of the Supreme 
 Being was natural and proper: but unless Thomas was 
 addressing his words actually to Christ, he was uttering 
 an exclamation useless and even impious, of which no 
 other example can be found among the Jews. Again, 
 Jonathan’s exclamation could not by any possibility 
 be applied to David, it could not be misunderstood ; 
 since that David was a man, a mere man, was a point 
 incapable of being called in question: but Christ had 
 always professed to be, at any rate, something more than 
 man, and his wonderful works had attested the truth of 
 of his claims; and now that the greatest miracle of all, 
 his own resurrection, had strung up the minds of his 
 Apostles to a high pitch of astonishment and admiration, 
 it behoved him by all means to check anything like 
 excessive adoration on their part: yet, instead of this, 
 he commends the faith of Thomas thus strikingly ex- 
 pressed, and only blames him for not haying been more 
 ready to believe. 
 
 02 
 
150 
 
 CHAPTER XXI. 
 
 Tuis chapter forms a kind of Appendix to the whole 
 Gospel. Its genuineness has been questioned by 
 Grotius, and a few others too apt to indulge in con- 
 ~ jectures; but the universal agreement of MSS. and the 
 similarity, too, of style, (allowing for the peculiarity of 
 the circumstances related,) are abundautly sufficient to 
 establish its authority as a part of St. John’s own 
 Gospel. 
 
 2. "ANddot é« rev pabyrGy avrov dvo. Who these 
 were it would be fruitless to enquire. They might have 
 been, (and from their names being omitted very likely 
 were,) ordinary disciples of Christ, whom he appointed 
 to no office in his Church: or they might be of the 
 Seventy, or of the Twelve. 
 
 3. 'Yrayw adtevey. The Lord Jesus had not mani- 
 fested himself to his Apostles, it would seem, now for 
 some little time, and Peter may have begun to imagine 
 that he had finally departed, withdrawn his miraculous 
 aid, and left his followers to depend upon their own 
 resources. Under this impression he, perhaps, uttered 
 these words as expressive of his intention to return to his 
 ordinary occupation: and this interpretation is confirmed 
 by the fruitlessness of his toils, the appearance of his 
 Lord to recal him‘to his proper work, and even, possibly, 
 by the enquiry ayamde¢ pe Aéiov robrwr ; 
 
 — évéPnoay,—not avéBnoar, for davaBaiyw means 
 I go up, éupaivw, I embark. The former reading has 
 also the support of MSS. 
 
CHAPTER XXI. 151 
 
 4. torn eic rov aiyadév. Ei¢ is used because 
 Jesus came and stood upon the shore ;— motion is 
 implied. 
 
 6. ra detec pépn. The ambiguity of our word right 
 has led to some odd misapprehensions of our Lord’s 
 meaning, as if he had intended to oppose right to wrong. 
 Of course it is opposed to left. 
 
 7. ‘O Kopwe éort. The miraculous draught, and 
 the remembrance of former wonders of a similar kind, 
 would at once suggest that Jesus stood before them. 
 Simon Peter, ever earnest and zealous, immediately puts 
 on and girds his érevdirye, (a common garment without 
 sleeves, worn under the ipdroy, and over the yiwr,) 
 and casts himself into the sea to wade (for he could not 
 swim,) to shore. Ivprdc, as usual, means, not absolutely 
 naked but, without his upper garments. 
 
 8. azo mnxv ccaxociwy. A similar arrangement 
 to that in XII. 1. xpd & hyepdv. Tlijyuc, properly the 
 arm below the elbow; and hence, as a measure of length, 
 the distance from the elbow to the tip of the little finger, 
 about 1} feet: in Latin cubitus, which comes from cubo, 
 I lie down, since in reclining at table, a person leaned 
 upon his elbow. 
 
 9. dvOpakiay xetpévnv,—A chafing dish with burning 
 charcoal placed there. It is useless to enquire whether 
 this and the provision had been miraculously prepared. 
 ‘OWdpror, a fish. 
 
 10. évéyxare amo rév dWapiwy wy éexttoatre viv. 
 Our Lord wishes them to see that there was nothing 
 supernatural in the fish itself which he had prepared ; 
 that it was in all respects like what they had themselves 
 just caught. 
 
152 CHAPTER XXiI. 
 
 11. peoroy iyOvwy peyddwy Exaroy TevrnKovTaTpLor. 
 Just the number of kinds of fish then known to exist; 
 and therefore affording a natural, and, perhaps, an 
 intended, emblem of the gathering of all nations into the 
 spiritual net of Christ, the Church. 
 
 12. "Aptorqoare from dptordw, and that from aproror, 
 (a4 in Attic Greek.) When only two meals were taken 
 in the day, this was the first; but in later times, when 
 the luxury of three meals had become general, it was 
 preceded by the axpariopa. Render, come hither and 
 take the morning meal. 
 
 — ovdcic érddpa. Todpaw is often used by the 
 Classical writers with such a context as disallows of its 
 being rendered to dare: perhaps the meaning most suit- 
 able here is, ‘No one could make up his mind.’ A solemn 
 awe rested on the minds of all in presence of their risen 
 Master: and besides it would have been idle to enquire 
 who he was, since they could not doubt of his being 
 Jesus. The whole verse gives us the idea of a greater 
 degree of veneration and even distance (in a good sense) 
 on the part of the disciples towards the Saviour, than 
 had existed previously to his death: and this is probably 
 what the Evangelist aimed at. Christ was now 
 gradually weaning his followers from dependence upon 
 his actual presence, and raising their minds into a frame 
 altogether more spiritual and exalted. 
 
 14. rovro én rpirov. This was the third time that 
 Christ showed himself to his disciples collectively ; but 
 he had frequently appeared to them when alone, or in 
 very small parties. 
 
 15. Zivwv Iwvé. This was a solemn exordium 
 calculated to arouse the most serious attention; and 
 
CHAPTER XXI. 153 
 
 intended, too, it would seem, to recal to Peter’s recollec- 
 tion the time when he had first been addressed thus, 
 and so to soften and humble his mind. 
 
 — mXeioy rovrwy. Some maintain that the meaning 
 is, More than these nets and worldly occupations: and 
 so the question amounts to this ;—‘ Art thou willing to 
 forsake all, and devote thyself to my service?’ But the 
 common interpretation is by far the better: ‘ Dost thou 
 still think that thou art more ardent and steadfast in thy 
 devotion to me than these thy fellow-disciples are?’ 
 Such a question, addressed to Peter, and with John by 
 his side, was peculiarly touching and humbling. Peter’s 
 expericnce of his own weakness has taught him to shun 
 all comparison of himself with others, and he only 
 affirms his attachment to Christ, appealing at the same 
 time to his omniscience, but appearing not to notice the 
 TAElov TOUTWY. — 
 
 — Béoxe ra dpvic pov,—‘ Carefully nourish those 
 members of my Church who are tender in age, or weak 
 in grace.’ 
 
 16. Tlotuawe ra pdSara pov,—‘ Guide and govern 
 my sheep; the older and stronger members of my 
 flock.’ 
 
 17. gursic pe 5 gtrtew is said to be a stronger word 
 than dyardw, and to designate more particularly 
 personal affection as distinguished from a delight in 
 things. ° 
 
 From this triple appointment of Peter to feed and 
 tend the Church of God an argument has been drawn 
 in favor of Papal supremacy. But nothing can be more 
 illogical: for it proceeds upon three hypotheses, each of 
 which remains to be proved. rst, it supposes that 
 
154 CHAPTER XxXI. 
 
 Peter was thus repeatedly commissioned in order to 
 endow him with some authority beyond the other Apostles: 
 whereas it is much more likely that this iteration was 
 merely intended to convince both him and others, that, 
 notwithstanding his melancholy fall, he was still to be 
 one of the “ Pillars” in the Church. Secondly, it supposes 
 that whatever power, authority, or precedency, Peter 
 himself possessed, he transmitted to his episcopal suc- 
 cessors: but of this there is not a single hint in the 
 whole New Testament. Thirdly, it supposes that the 
 bishops of Rome have succeeded Peter in that See: a 
 point than which none is more uncertain in ecclesiastical 
 history. On asubject such as this the opinions of a man 
 like Laud are interesting and valuable: his words are :— 
 “ They must not think to choak us with the wool that 
 grows on “ Pasce oves;” which as the Fathers have 
 diversely spun out, so no one of them comes home to the 
 - clothing of Rome with such a large robe of state as she 
 challengeth. And this in the mean time will be found 
 true; that, while they seek to tie all Christians to Rome 
 by a divine precept, their ambition of sovereignty is one 
 and a main cause that Jerusalem, even the whole 
 Church of Christ, is not at unity in itself this day.” 
 
 18. Peter was probably now engaged in taking off 
 his wet clothes and girding himself with other raiment: 
 hence, the figure employed. “Ore ie vewrepoc,— When 
 thou mast younger: the Comparative, not the Positive. 
 What follows no doubt predicted the crucifixion of 
 Peter; a well attested fact. It is not necessary to press 
 the words, or to endeavour to fix the exact meaning of 
 every expression: all prophecies are obscure; and this, 
 as well as others, was intended to be so. 
 
 — eS 
 
CHAPTER XXI. 155 
 
 (19. ’AxodotOer po. *¢ Follow me literally now, 
 and spiritually by living as I have lived, glorifying God, 
 and caring for the souls of men as I have done: follow 
 me eventually by suffering as I have suffered; and so, 
 follow me to everlasting bliss.’ 
 
 20. émorpagetc dé 6 Tlérpoc. Peter naturally wished 
 his friend and companion John to be with him; and 
 feels curious to know whether it were the Saviour’s will 
 that he, too, should follow: but, especially, he desires to 
 ascertain whether he also is to drink the cup of suffering, 
 and to be baptized with the baptism of blood, which had 
 been predicted to himself. Jesus gently represses his 
 curiosity by an ambiguous answer, which after all may 
 be nothing more than a popular form of speech used for 
 declining to give the information sought: ‘ What differ- 
 ence would it make to you even if it were my will that 
 he should never die?’ The lesson conveyed in the 
 Saviour’s words is, that being fully convinced what is 
 our path of duty, we ought steadily to pursue it; neither 
 censuring the conduct, nor warped by the example, of 
 those whose opinions, whose practices, or whose provi- 
 dential course, is different from our own. 
 
 24. If any part of this Gospel was written by 
 another hand doubtless it was this. But such an opinion 
 is merely conjectural, has no evidence to support it, 
 and therefore cannot be admitted for a moment. St. 
 John may be associating with himself in his mind the 
 other members of the Ephesian Church, or the leading 
 men in the Church at large, and hence employ the 
 Plural oicaper : or, from his extreme unwillingness, every 
 where manifest, to bring himself before the reader’s 
 notice, he may use the Plural, as authors do now, to 
 avoid the appearance of egotism. 
 
156 CHAPTER XXI. 
 
 25. ovdé adroy olpar rov Kédopor xwpica. With 
 a little ingenuity it might be possible to give these 
 words a sense in which they should be literally 
 true. But the simplest, the most natural way of 
 dealing with them is, to regard them as hyperbolical,— 
 perhaps to our frigid Western ears strongly so,—but not 
 stronger than many expressions which might be 
 quoted from ancient, and especially from oriental, 
 writings. 
 
ALPHABETICAL INDEX 
 
 OF THE 
 
 PLACES AND PERSONS MENTIONED IN ST. JOHN’S 
 GosPEL: WITH SOME ACCOUNT CONCERNING THEM. 
 
 pala aS 
 
 ABRAHAM. “‘ The pattern of believers and the friend of 
 God.’’ He was born B. c. 1996., and died B. c. 1821. His 
 history is given in Gen. xii—xxv. 
 
 Anprew. A Galilean, brother of Simon Peter, and 
 ** first-born of the Apostolic choir.’”’ He was born at Beth- 
 saida, where he followed his father’s trade, viz. that of a 
 fisherman. After having been a disciple of John the Baptist, 
 he was called to the knowledge of the Messiah. He still, 
 however, pursued his worldly occupations, till, about a year 
 after, lhe was chosen to be ‘‘a fisher of men; and subse- 
 quently ordained to the Apostolic office. He is said to have 
 preached the Gospel in some parts of Asia Minor, in Scythia, 
 and, eventually, in Greece, where he suffered martyrdom at 
 Patre in Achaia, by order of the Roman governor; being 
 fastened by cords upon a cross in shape like an X, on which 
 he lingered for two days. 
 
 Annas. A man of great authority among the Jews. 
 He held the office of high-priest for some time, but was 
 deposed by order of Tiberius. After a while, however, his 
 son-in-law Caiaphas being raised to that station, he regained 
 much of his former influence ; acting as his Sagan or deputy ; 
 
 P 
 
158 
 
 and making up by his superiority in age, for his inferiority 
 of station. St. Luke mentions both him and Caiaphas as 
 equal in office (iii. 6.); and St. John tells us that Christ 
 was carried to him, first, to be examined. His name only 
 occurs in the passage of St. Luke already referred to, and in 
 John xviii. 12 and 24. 
 
 Arimatuea, or Ramathiam; now called Ramla. It 
 lay between thirty and forty miles north-west of Jerusalem. 
 
 Barappas. A robber, a disturber of the public peace, 
 and a murderer. Such was the man whom the Jews preferred 
 to Christ the Son of God. 
 
 BetHaBsaRra, the House of the Ford. So called as 
 marking the spot where the Israelites crossed over Jordan. 
 It lay on the eastern side of the river, very near the Dead 
 Sea. Most critics are of opinion that where this word occurs 
 in John i. 28., the true reading is 
 
 Betuany, the house of song or of mourning. This may 
 have been another name for Bethabara. But there was also 
 a village so called, about two miles north-east of Jerusalem. 
 Here Christ raised Lazarus; and from hence he ascended to 
 heaven. (Luke xxiv. 50.) 
 
 Betuespa, the House of Mercy. The name of a pool 
 or bath in Jerusalem. Nothing is known concerning it, 
 except what is related in John v. 2—4. 
 
 BETHLEHEM, the House of Bread. An ancient city, 
 formerly called Ephrath. It is celebrated as the birth-place of 
 David, and of Christ. It lies about six miles north of Jeru- 
 salem, and is now called Beit-Lahahhm. There was another 
 Bethlehem ; but it is not mentioned in the New Testament. 
 
 BetusaipA, the House of Fruits, &c. A town in Gali- 
 lee from which came no less than three Apostles, Andrew, 
 Peter, and Philip. It lay at the extreme north-east of the 
 
159 
 
 Sea of Tiberias ; very near to where that lake receives the 
 waters of Jordan. It had some desert or uncultivated lands 
 belonging to it on the other side of the water: here Christ 
 fed the five thousand, (Luke ix. 10. &c.); and then desired 
 his disciples to cross over to Bethsaida itself (Mark vi. 46.) : 
 they, however, directed their course towards Capernaum. 
 (John vi. 17.) In the maps, Bethsaida will be found to 
 belong rather to the district Gaulonitis than to Galilee: but 
 the former name never occurs in the New Testament; and 
 the limits of Galilee were not very accurately defined, nor un- 
 alterably fixed. 
 
 Cxsar. A name common to the Roman emperors until 
 the later ages of the Roman empire. The one mentioned in 
 St. John’s Gospel was Tiberius, in whose reign Christ suffered. 
 
 CarapHas. The high-priest through whose instigation, 
 especially, our Lord was apprehended and condemned. He 
 was also called Joseph, and was of the sect of the Sadducees. 
 
 Cana. A city of Galilee, where our Lord performed 
 many miracles, and, among them, his first. 
 
 CarERNAUM. Another city of Galilee on the north-west 
 of the Sea of Tiberias. It was favored with much of Christ’s 
 ministry ; but is condemned for not having improved by its 
 privileges. Its modern name is Tal-hhewm. 
 
 Cepron. A brook running between Jerusalem and the 
 Mount of Olives. Its real name appears to have been Kedpwr, 
 NIP, signifying a black torrent: but the Greeks changed 
 this into Kédpwy, and so, called it the Brook of Cedars. 
 
 CreopHas. This name occurs in John xix. 25.; but it 
 should be 
 
 Cropas. Singular as it may seem to the English reader, 
 this name, and that of Alpheus, come immediately from the 
 same Hebrew word ‘5m. And from a collation of different 
 
160 
 
 _ texts, it seems these were different appellations for the same 
 person. ! 
 _ Davip, son of Jesse; a king and a prophet. He began to 
 reign B. c. 1055., and died 1095. 
 Dipymus = Thomas = a twin. One of the twelve Apos- 
 See Thomas. 
 
 Ext1as, the Greek name for Elijah. This was one of the 
 most distinguished prophets of ancient times. He flourished 
 about B. c. 918. 
 
 Enon, His Fountain, or, His Eye. A place abounding 
 in waters a little more than fifty miles north-east from Jeru- 
 salem, according to Eusebius. 
 
 Esatas, the Greek for Isaiah, ‘the evangelical prophet.” 
 He began to prophesy in the days of Uzziah or Azariah, king 
 of Judah, and is said to have been sawn asunder with a 
 wooden saw by Manasseh’s order. His date is about B. c. 750. 
 
 GaBBATHA, high or elevated. The ephithet applied to 
 the raised place, adorned with Mosaic work on which Pilate 
 sat to judge Christ. 
 
 GALILEE. An extensive district north of Samaria, divided 
 into Upper and Lower; according to the course of the 
 Jordan. Here our Lord spent most of his time, and wrought 
 most of his miracles. Upper Galilee was also called Galilee 
 of the Gentiles, and lay very near the cities of Tyre and 
 Sidon. The Galilean were Jews, but they spoke a rough 
 dialect, easily detected by an inhabitant of Jerusalem: hence, 
 Peter’s speech ‘‘ bewrayed”’ him. 
 
 Greeks. Properly, the inhabitants of Greece: but the 
 word is used in the New Testament for Gentiles in general. 
 It is now commonly agreed that ‘‘“ENAnvec” and ‘“*‘EA- 
 Anveorat,” (both rendered Greeks in the authorized Version, ) 
 mean, the former, Gentiles, the latter, Jews living in foreign 
 countries and using the Greek language. 
 
161. 
 
 Gotcotua. ‘Kpaviouv rémoc,” the Place of a Skull, 
 in Latin Calvaria (from calvus, bald). A moun on the north- 
 west of Jerusalem, outside of the city walle _ Here our Lord 
 Jesus Christ was crucified. oo iM 
 
 Isaran. A Jewish prophet. See Esaias. 
 
 Iscarror. A surname of Judas the traitor. It is sup- 
 posed to be the Hebrew NYP wr, @ man of Karioth. 
 Two places of this name are mentioned in the book of Joshua, 
 xv. 25. xviii. 28. See Judas. 
 
 Jacos. Son of Isaac, and grandson of Abraham. He 
 flourished from s. c. 1837. to 1690.; having lived 147 
 years. He died in Egypt, but was buried in the land of 
 Canaan. 
 
 JERUSALEM, the Vision of Peace. The capital of Pales- 
 tine in our Saviour’s time. It was built on a cluster of hills 
 and valleys anciently called Moriah, though in later times, 
 only the elevation on which the Temple stood was thus desig- 
 nated. The original name of this city was Salem, Peace, 
 and here Melchizedek reigned (Gen. xxv. 18.): afterwards 
 it received the appellation of Jerusalem, the word Jireh being 
 added by Abraham, Gen. xxii, 14., and of Jebus, from Jebus a 
 son of Canaan. It lay, partly within the limits of the tribe 
 of Judah (Josh. xv. 8.), and partly within those of the tribe 
 of Benjamin (Josh. xviii. 28.): but the Jebusites retained 
 possession of a part of it for about 506 years, until they were 
 finally expelled by David (2 Sam. v. 6—9.). It was taken 
 successively by Shishak and Pharaoh-Necho, kings of Egypt ; 
 and by Nebuchadnezzar king of Babylon, who destroyed it, 
 B. c. 588. In the year 536. B. c. an order for its restora- 
 tion was issued by Cyrus, but it was not till B. c. 445. that 
 the walls were fully rebuilt, under the auspices of Nehemiah. 
 It was afterwards taken by Antiochus Epiphanes, about B. c. 
 
Me i 
 170., and by Pompey the Great, B. c. 63. In the year of 
 our Lord 7 1 ait was utterly destroyed by Titus, son of Vespa- 
 he Roman emperor, and has never since been in the pos- 
 session of Abraham’s descendants. But a city revered by Jews, 
 Christians, and Mahommedans can never sink into utter ob- 
 livion; and Jerusalem still exists after numberless vicissi- 
 tudes, a monument alike of the ‘ goodness, and severity, of 
 God.” : ‘i # 
 
 Jews. The descendants of the Patriarchs, and the people 
 of God. : 
 
 Jonas. The father of Simon Peter; a fisherman of 
 Galilee. 
 
 JorDANn, the River of Dan. A river running direct from 
 north to south on the eastern side of Palestine. It takes its 
 rise among the range of mountains called Anti-Libanus, passes 
 through the Sea of Tiberias, and empties itself into the Dead 
 Sea. It derives its name from a little city near its source, 
 called Dan. 
 
 JoserH. The reputed father of Christ. He is supposed 
 to have died soon after our Lord had attained the age of 
 twelve years. He was espoused to the Virgin Mary, but it 
 is generally believed that the marriage was never consum- 
 mated. There was another Joseph, of Arimathea who re- 
 quested Pilate to allow him to take the body of Jesus from 
 the cross, and assisted Nicodemus in making preparations 
 for its interment. There is a foolish story told about this 
 Joseph having preached the Gospel in Britain, and founded 
 a church at Glastonbury. 
 
 Jupas not Iscariot.- Son of Alpheus or Clopas, and 
 Mary, (not the Virgin); brother of James the Less, and 
 cousin of our Saviour. He was one of the twelve; and is 
 said to have preached the Gospel in various parts of Syria 
 
163° sr ee, ’ 
 
 ee 
 and Arabia, and to have ended his course in Persia by a 
 
 violent death. He is other magn, named tice: 
 beus. ae Mak 
 
 ss 
 Jupas Iscariot. The traitor who sold his “Master for . 
 
 thirty pieces of silver. He afterwards repented, but not with 
 ‘fa godly sorrow ;” “a stung by remorse, pe an end to 
 his own existence. 
 
 himself s seems to have broken with his weight, and hence we 
 are told, (Acts i. 18.) he ‘‘ falling headlong, Dart asunder 
 
 e rope by which he had hanged 
 
 in the midst, and all his bowels gushed out.” 
 
 2” * 
 
 JupEA. That part of the Holy Land, which lay south» 
 
 of Samaria. 
 
 Lazarus. The brother of Martha aud Mary, and an 
 intimate friend of the Redeemer. He was raised from the 
 dead after he had been buried four days; and is recorded to 
 have lived thirty years afterwards. 
 
 Lrevitres. The descendants of Levi, one of Jacob’s sons 
 by Leah. They were set apart for the service of God: but 
 the priesthood was limited to the family of Aaron. 
 
 MacpaLEene. An epithet of one of the Marys, from 
 Magdalene, a city and district on the west of the Sea of 
 Tiberias. 
 
 Matcuus. A servant of the high-priest, whose ear 
 Peter cut off. 
 
 Martua. One of the sisters of Lazarus: devoted to 
 our Lord, but too much given to a bustling, anxious spirit. 
 
 Mary. The blessed Virgin, mother of our Lord. 
 She was of the family of David, but was living in obscurity 
 and poverty when called to the highest honor that ever hu- 
 man being possessed. She probably died at Jerusalem, 
 about fifteen years after our Lord’s crucifixion, having lived 
 meanwhile under the roof of St. John, to whom the Saviour 
 
164 
 
 commended her in his last hours. Though always held in 
 great esteem, her worship was unknown in the primitive 
 Church ; and her immaculate conception was long a subject 
 of dispute even among the Romanists: it was declared by 
 the Council of Basle in the fifteenth century. 
 
 Mary Macpatene. Out of her Christ cast seven devils. 
 Hence, in part, her fervent devotion to him, manifested on so 
 many occasions. ‘There is no reason whatever for supposing 
 that she had been ‘‘ a sinner.” 
 
 There was another Mary the wife of Clopas, and mother 
 
 » (tis supposed) of those who are called our Lord’s brethren, 
 It is not quite certain whether she was own sister to the 
 Virgin, or only sister by marriage : tradition reporting that 
 Clopas and Joseph (the Virgin’s husband,) were brothers, 
 and that each married a woman of the name of Mary. 
 
 Moszes. The lawgiver of Israel, son of Amram and 
 Jochebad. He spent forty years in the Egyptian Court, 
 forty in Midian, and forty in the wilderness with the people 
 of his charge ; and died on Mount Nebo, zg. c. 1451. 
 
 NatHANAEL. Probably the same person who is also 
 called Bartholomew, i. e. son of Tholomeus. If so, he was 
 one of the Twelve, and after the day of Pentecost seems to 
 have preached the Gospel in India, in Asia Minor, and lastly 
 in Armenia. Here he was put to death, we are told, by 
 being first flogged, and then crucified. He is also said to_ 
 have been once before fixed upon a cross, but taken down 
 from it again. But in his case, as in that of the rest of the 
 Apostles, we know nothing certain beyond what the Scrip- 
 tures tell us. 
 
 Nazaretu. A town of Lower Galilee; about mid-way 
 between the sea of Tiberias and the Mediterranean, and about 
 eighty miles north from Jerusalem, It is now called Nassara. 
 Here our Lord was brought up. 
 
165— 
 
 Nicopemus. A ruler of the Jews, i. e. a member of the 
 Sanhedrim ; and also a “‘ Teacher in Israel.” He at first 
 “came to Jesus by night,” apparently through timidity ; but 
 afterwards, boldly attached himself to his cause, and assisted 
 Jeseph of Arimathea in interring him. In the second century 
 a spurious Gospel was fathered upon him ; but without any- 
 thing like even the shadow of support. 
 
 Ox1ves, Mount of. A mountain on the east of Jerusa- 
 lem, deriving its name from the number of olives which grew 
 there. Hither our Lord “ oft-times resorted with his 
 disciples” for prayer. ; 
 
 Prerer, Simon. A son of Jonas or Jona. He appears 
 to have been the oldest of the Apostles ; and being, besides, 
 of a bold and energetic spirit, enjoyed some pre-eminence 
 among them. He was employed to open ‘the kingdom of 
 heaven,” the Christian Church, first to the Jews on the Day 
 of Pentecost, and afterwards to the Gentiles, in the case of 
 Cornelius ; unless, indeed, the eunuch was converted before 
 Cornelius. After laboring for some time in Palestine and Asia 
 Minor, making Jerusalem his head quarters, he is related to 
 have gone to Rome. Where else he preached is uncertain: an 
 old tradition mentions even Britain among other places. He 
 is said to have received the crown of martyrdom at Rome; 
 being crucified with his head downwards, a. pb. 68. 
 
 Purtip. Of this Apostle very little is known. Tradition 
 says that he was hanged or crucified at Hierapolis, in Phrygia, 
 not far from Colosse ; after having preached for some time in 
 Upper Asia. % 
 
 Pirate. The Roman procurator who delivered Jesus 
 Christ to be crucified. He was appointed to his office about 
 A. D. 27., and continued in it for ten years: at the end of 
 which time he was banished by Caligula to Gaul, and there 
 
166 
 
 committed suicide, (if the tradition be true,) about a. p. 41 
 or 42. 
 
 Satur. Of this place nothing whatever is known. It is 
 mentioned in John iii. 23. 
 
 SaMARIA. A district between Galilee on the north, and 
 Judea on the south. Its inhabitants were originally brought 
 from Babylon and other places, by Shalmanezer. They, 
 however, adopted the religion of the Jews, but not in its 
 purity: nor did they ever amalgamate with the genuine 
 Israelites. To this day some few of them are left, but ina 
 poor and oppressed condition. The metropolis of this dis- 
 trict was anciently called by the same name: Herod the Great 
 changed it to Sebaste. 
 
 Sitoam. A pool on the east of Jerusalem noted for the 
 coolness of its waters. It consisted of two reservoirs: the 
 spring which supplied them still exists. # 
 
 Simon. See Peter. 
 
 Ston, called also Zion. A mount in the south-western 
 part of Jerusalem, long held by the Jebusites, but taken 
 from them by David, who established there his residence. 
 (2 Sam. v. 6—10.) 
 
 Sotomon. The third king of Israel, celebrated for his 
 wisdom, his riches, and the magnificent Temple which he 
 built. He fell into idolatry in his old age, and it is not 
 certainly known that he ever repented. . 
 
 Sycuar. More anciently Sichem or Shechem. It lies 
 about ten miles south of the city of Samaria. Here Joseph 
 the patriarch was buried in the parcel of ground which Jacob 
 had given to him and his descendants. Jacob’s well still 
 exists here, and is much resorted to. The Greek name for 
 Shechem was Neapolis; it is now called Neapolose, and is 
 the residence of the few Samaritans that yet remain. 
 
 a® 
 
167 
 
 Tuomas. One of the Twelve. Nothing is known of his 
 origin or early history. He was the most difficult of all the 
 Apostles to be persuaded that his Lord was risen: but when 
 at length convinced, he made a noble confession of his faith 
 in Him as the ever-blessed God. He is recorded to have 
 published the Gospel afterwards to the Parthians, Medes, Per- 
 sians, &c,, and, lastly, to the Indians, penetrating into their 
 country as far as Sumatra. Having alarmed the jealous fears 
 of the Bramins, by his success, he was attacked while en- 
 gaged in devotion, and put to death with stones and darts. 
 The fruits of his labors are still to be found along the 
 Coromandel coast. 
 
 Trperias, the Sea of. This name it takes from a town 
 of Galilee still called Tabaria, and famous at one time as 
 being the seat of Jewish learning. The sea was situated on 
 the east of Galilee and interrupted the course of the Jordan. 
 It was called also the Lake of Gennesareth or Gennesaret. 
 
 ZEBEDEE. A fisher of Galilee moving in easy cir- 
 duliitances WET was the husband of Salome, and father of 
 James and John. 
 
 te as 
 
J. HALL, PRINTER, CAMBRIDG 
 
 2 
 0 
 
 
 
ERRATA. 
 
 Page 6 line 8 from top, substitute 5 for 3. 
 
 oe 7... 7 «.... bottom, dele “ those” after “had”. 
 oy 10" <o.g1 5s. tops for probably read properly. 
 
 woe 87 228 .... topyitr Apadosis read Apodosis. 
 
 woes 75 «2.12.24. bottom, for Imperfect read Imperative. 
 
 eee 163 ...12 2.4. 00240 for Magdalene read Magdala. 
 Oversights which are manifestly such, and do not obscure the 
 
 sense, need not be pointed out. 
 
mabe wit Sy mes i 
 
 ae 
 
 lei 
 coe 
 
 . 
 \ 
 
 y 
 “e. 
 
 
 

 
Date Due 
 
 » 
 ; ° 
 ' 
 | 
 ‘ 
 @ 
 
 ed 
 oe 
 
 t cof 
 x 
 ie | 
 
 sl